$-$-$- MT:1
 
** Matthew, surnamed Levi, before his conversion was a publican,
or tax-gatherer under the Romans at Capernaum. He is generally
allowed to have written his Gospel before any other of the
evangelists. The contents of this Gospel, and the evidence of
ancient writers, show that it was written primarily for the use
of the Jewish nation. The fulfilment of prophecy was regarded by
the Jews as strong evidence, therefore this is especially dwelt
upon by St. Matthew. Here are particularly selected such parts
of our Saviour's history and discourses as were best suited to
awaken the Jewish nation to a sense of their sins; to remove
their erroneous expectations of an earthly kingdom; to abate
their pride and self-conceit; to teach them the spiritual nature
and extent of the gospel; and to prepare them for the admission
of the Gentiles into the church.
 
* The genealogy of Jesus. (1-17) An angel appears to Joseph.
(18-25)
 
#1-17 Concerning this genealogy of our Saviour, observe the
chief intention. It is not a needless genealogy. It is not a
vain-glorious one, as those of great men often are. It proves
that our Lord Jesus is of the nation and family out of which the
Messiah was to arise. The promise of the blessing was made to
Abraham and his seed; of the dominion, to David and his seed. It
was promised to Abraham that Christ should descend from him, #Ge
12:3; 22:18|; and to David that he should descend from him, #2Sa
7:12; Ps 89:3, &c.; 132:11|; and, therefore, unless Jesus is a
son of David, and a son of Abraham, he is not the Messiah. Now
this is here proved from well-known records. When the Son of God
was pleased to take our nature, he came near to us, in our
fallen, wretched condition; but he was perfectly free from sin:
and while we read the names in his genealogy, we should not
forget how low the Lord of glory stooped to save the human race.

#18-25 Let us look to the circumstances under which the Son of
God entered into this lower world, till we learn to despise the
vain honours of this world, when compared with piety and
holiness. The mystery of Christ's becoming man is to be adored,
not curiously inquired into. It was so ordered that Christ
should partake of our nature, yet that he should be pure from
the defilement of original sin, which has been communicated to
all the race of Adam. Observe, it is the thoughtful, not the
unthinking, whom God will guide. God's time to come with
instruction to his people, is when they are at a loss. Divine
comforts most delight the soul when under the pressure of
perplexed thoughts. Joseph is told that Mary should bring forth
the Saviour of the world. He was to call his name Jesus, a
Saviour. Jesus is the same name with Joshua. And the reason of
that name is clear, for those whom Christ saves, he saves from
their sins; from the guilt of sin by the merit of his death, and
from the power of sin by the Spirit of his grace. In saving them
from sin, he saves them from wrath and the curse, and all
misery, here and hereafter. Christ came to save his people, not
in their sins, but from their sins; and so to redeem them from
among men, to himself, who is separate from sinners. Joseph did
as the angel of the Lord had bidden him, speedily, without
delay, and cheerfully, without dispute. By applying the general
rules of the written word, we should in all the steps of our
lives, particularly the great turns of them, take direction from
God, and we shall find this safe and comfortable.
$-$-$- MT:2
 
* The wise men's search after Christ. (1-8) The wise men worship
Jesus. (9-12) Jesus carried into Egypt. (13-15) Herod causes the
infants of Bethlehem to be massacred. (16-18) Death of Herod,
Jesus brought to Nazareth. (19-23)
 
#1-8 Those who live at the greatest distance from the means of
grace often use most diligence, and learn to know the most of
Christ and his salvation. But no curious arts, or mere human
learning, can direct men unto him. We must learn of Christ by
attending to the word of God, as a light that shineth in a dark
place, and by seeking the teaching of the Holy Spirit. And those
in whose hearts the day-star is risen, to give them any thing of
the knowledge of Christ, make it their business to worship him.
Though Herod was very old, and never had shown affection for his
family, and was not himself likely to live till a new-born
infant had grown up to manhood, he began to be troubled with the
dread of a rival. He understood not the spiritual nature of the
Messiah's kingdom. Let us beware of a dead faith. A man may be
persuaded of many truths, and yet may hate them, because they
interfere with his ambition, or sinful indulgences. Such a
belief will make him uneasy, and the more resolved to oppose the
truth and the cause of God; and he may be foolish enough to hope
for success therein.

#9-12 What joy these wise men felt upon this sight of the star,
none know so well as those who, after a long and melancholy
night of temptation and desertion, under the power of a spirit
of bondage, at length receive the Spirit of adoption, witnessing
with their spirits that they are the children of God. We may
well think what a disappointment it was to them, when they found
a cottage was his palace, and his own poor mother the only
attendant he had. However, these wise men did not think
themselves baffled; but having found the King they sought, they
presented their gifts to him. The humble inquirer after Christ
will not be stumbled at finding him and his disciples in obscure
cottages, after having in vain sought them in palaces and
populous cities. Is a soul busy, seeking after Christ? Would it
worship him, and does it say, Alas! I am a foolish and poor
creature, and have nothing to offer? Nothing! Hast thou not a
heart, though unworthy of him, dark, hard, and foul? Give it to
him as it is, and be willing that he use and dispose of it as it
pleases him; he will take it, and will make it better, and thou
shalt never repent having given it to him. He shall frame it to
his own likeness, and will give thee himself, and be thine for
ever. The gifts the wise men presented were gold, frankincense,
and myrrh. Providence sent these as a seasonable relief to
Joseph and Mary in their present poor condition. Thus our
heavenly Father, who knows what his children need, uses some as
stewards to supply the wants of others, and can provide for
them, even from the ends of the earth.

#13-15 Egypt had been a house of bondage to Israel, and
particularly cruel to the infants of Israel; yet it is to be a
place of refuge to the holy Child Jesus. God, when he pleases,
can make the worst of places serve the best of purposes. This
was a trial of the faith of Joseph and Mary. But their faith,
being tried, was found firm. If we and our infants are at any
time in trouble, let us remember the straits in which Christ was
when an infant. #16-18| Herod killed all the male children, not
only in Bethlehem, but in all the villages of that city.
Unbridled wrath, armed with an unlawful power, often carries men
to absurd cruelties. It was no unrighteous thing with God to
permit this; every life is forfeited to his justice as soon as
it begins. The diseases and deaths of little children are proofs
of original sin. But the murder of these infants was their
martyrdom. How early did persecution against Christ and his
kingdom begin! Herod now thought that he had baffled the Old
Testament prophecies, and the efforts of the wise men in finding
Christ; but whatever crafty, cruel devices are in men's hearts,
the counsel of the Lord shall stand.

#19-23 Egypt may serve to sojourn in, or take shelter in, for
awhile, but not to abide in. Christ was sent to the lost sheep
of the house of Israel, to them he must return. Did we but look
upon the world as our Egypt, the place of our bondage and
banishment, and heaven only as our Canaan, our home, our rest,
we should as readily arise and depart thither, when we are
called for, as Joseph did out of Egypt. The family must settle
in Galilee. Nazareth was a place held in bad esteem, and Christ
was crucified with this accusation, Jesus the Nazarene. Wherever
Providence allots the bounds of our habitation, we must expect
to share the reproach of Christ; yet we may glory in being
called by his name, sure that if we suffer with him, we shall
also be glorified with him.
$-$-$- MT:3
 
* John the Baptist, His preaching, manner of life, and baptism.
(1-6) John reproves the Pharisees and Sadducees. (7-12) The
baptism of Jesus. (13-17)
 
#1-6 After Malachi there was no prophet until John the Baptist
came. He appeared first in the wilderness of Judea. This was not
an uninhabited desert, but a part of the country not thickly
peopled, nor much enclosed. No place is so remote as to shut us
out from the visits of Divine grace. The doctrine he preached
was repentance; "Repent ye." The word here used, implies a total
alteration in the mind, a change in the judgment, disposition,
and affections, another and a better bias of the soul. Consider
your ways, change your minds: you have thought amiss; think
again, and think aright. True penitents have other thoughts of
God and Christ, sin and holiness, of this world and the other,
than they had. The change of the mind produces a change of the
way. That is gospel repentance, which flows from a sight of
Christ, from a sense of his love, and from hopes of pardon and
forgiveness through him. It is a great encouragement to us to
repent; repent, for your sins shall be pardoned upon your
repentance. Return to God in a way of duty, and he will, through
Christ, return unto you in the way of mercy. It is still as
necessary to repent and humble ourselves, to prepare the way of
the Lord, as it then was. There is a great deal to be done, to
make way for Christ into a soul, and nothing is more needful
than the discovery of sin, and a conviction that we cannot be
saved by our own righteousness. The way of sin and Satan is a
crooked way; but to prepare a way for Christ, the paths must be
made straight, #Heb 12:13|. Those whose business it is to call
others to mourn for sin, and to mortify it, ought themselves to
live a serious life, a life of self-denial, and contempt of the
world. By giving others this example, John made way for Christ.
Many came to John's baptism, but few kept to the profession they
made. There may be many forward hearers, where there are few
true believers. Curiosity, and love for novelty and variety, may
bring many to attend on good preaching, and to be affected for a
while, who never are subject to the power of it. Those who
received John's doctrine, testified their repentance by
confessing their sins. Those only are ready to receive Jesus
Christ as their righteousness, who are brought with sorrow and
shame to own their guilt. The benefits of the kingdom of heaven,
now at hand, were thereupon sealed to them by baptism. John
washed them with water, in token that God would cleanse them
from all their iniquities, thereby intimating, that by nature
and practice all were polluted, and could not be admitted among
the people of God, unless washed from their sins in the fountain
Christ was to open, #Zec 13:1|.

#7-12 To make application to the souls of the hearers, is the
life of preaching; so it was of John's preaching. The Pharisees
laid their chief stress on outward observances, neglecting the
weightier matters of the moral law, and the spiritual meaning of
their legal ceremonies. Others of them were detestable
hypocrites, making their pretences to holiness a cloak for
iniquity. The Sadducees ran into the opposite extreme, denying
the existence of spirits, and a future state. They were the
scornful infidels of that time and country. There is a wrath to
come. It is the great concern of every one to flee from that
wrath. God, who delights not in our ruin, has warned us; he
warns by the written word, by ministers, by conscience. And
those are not worthy of the name of penitents, or their
privileges, who say they are sorry for their sins, yet persist
in them. It becomes penitents to be humble and low in their own
eyes, to be thankful for the least mercy, patient under the
greatest affliction, to be watchful against all appearances of
sin, to abound in every duty, and to be charitable in judging
others. Here is a word of caution, not to trust in outward
privileges. There is a great deal which carnal hearts are apt to
say within themselves, to put aside the convincing, commanding
power of the word of God. Multitudes, by resting in the honours
and mere advantages of their being members of an outward church,
come short of heaven. Here is a word of terror to the careless
and secure. Our corrupt hearts cannot be made to produce good
fruit, unless the regenerating Spirit of Christ graft the good
word of God upon them. And every tree, however high in gifts and
honours, however green in outward professions and performances,
if it bring not forth good fruit, the fruits meet for
repentance, is hewn down and cast into the fire of God's wrath,
the fittest place for barren trees: what else are they good for?
If not fit for fruit, they are fit for fuel. John shows the
design and intention of Christ's appearing, which they were now
speedily to expect. No outward forms can make us clean. No
ordinances, by whomsoever administered, or after whatever mode,
can supply the want of the baptism of the Holy Ghost and of
fire. The purifying and cleansing power of the Holy Spirit alone
can produce that purity of heart, and those holy affections,
which accompany salvation. It is Christ who baptizes with the
Holy Ghost. This he did in the extraordinary gifts of the Spirit
sent upon the apostles, #Ac 2:4|. This he does in the graces and
comforts of the Spirit, given to those that ask him, #Lu 11:13;
Joh 7:38,39|; see #Ac 11:16|. Observe here, the outward church
is Christ's floor, #Isa 21:10|. True believers are as wheat,
substantial, useful, and valuable; hypocrites are as chaff,
light and empty, useless and worthless, carried about with every
wind; these are mixed, good and bad, in the same outward
communion. There is a day coming when the wheat and chaff shall
be separated. The last judgment will be the distinguishing day,
when saints and sinners shall be parted for ever. In heaven the
saints are brought together, and no longer scattered; they are
safe, and no longer exposed; separated from corrupt neighbours
without, and corrupt affections within, and there is no chaff
among them. Hell is the unquenchable fire, which will certainly
be the portion and punishment of hypocrites and unbelievers.
Here life and death, good and evil, are set before us: according
as we now are in the field, we shall be then in the floor.

#13-17 Christ's gracious condescensions are so surprising, that
even the strongest believers at first can hardly believe them;
so deep and mysterious, that even those who know his mind well,
are apt to start objections against the will of Christ. And
those who have much of the Spirit of God while here, see that
they need to apply to Christ for more. Christ does not deny that
John had need to be baptized of him, yet declares he will now be
baptized of John. Christ is now in a state of humiliation. Our
Lord Jesus looked upon it as well becoming him to fulfil all
righteousness, to own every Divine institution, and to show his
readiness to comply with all God's righteous precepts. In and
through Christ, the heavens are opened to the children of men.
This descent of the Spirit upon Christ, showed that he was
endued with his sacred influences without measure. The fruit of
the Spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance. At Christ's baptism there
was a manifestation of the three Persons in the sacred Trinity.
The Father confirming the Son to be Mediator; the Son solemnly
entering upon the work; the Holy Spirit descending on him, to be
through his mediation communicated to his people. In Him our
spiritual sacrifices are acceptable, for He is the altar that
sanctifies every gift, #1Pe 2:5|. Out of Christ, God is a
consuming fire, but in Christ, a reconciled Father. This is the
sum of the gospel, which we must by faith cheerfully embrace.
$-$-$- MT:4
 
* The temptation of Christ. (1-11) The opening of Christ's
ministry in Galilee. (12-17) Call of Simon and others. (18-22)
Jesus teaches and works miracles. (23-25)
 
#1-11 Concerning Christ's temptation, observe, that directly
after he was declared to be the Son of God, and the Saviour of
the world, he was tempted; great privileges, and special tokens
of Divine favour, will not secure any from being tempted. But if
the Holy Spirit witness to our being adopted as children of God,
that will answer all the suggestions of the evil spirit. Christ
was directed to the combat. If we presume upon our own strength,
and tempt the devil to tempt us, we provoke God to leave us to
ourselves. Others are tempted, when drawn aside of their own
lust, and enticed, #Jas 1:14|; but our Lord Jesus had no corrupt
nature, therefore he was tempted only by the devil. In the
temptation of Christ it appears that our enemy is subtle,
spiteful, and very daring; but he can be resisted. It is a
comfort to us that Christ suffered, being tempted; for thus it
appears that our temptations, if not yielded to, are not sins,
they are afflictions only. Satan aimed in all his temptations,
to bring Christ to sin against God. 1. He tempted him to despair
of his Father's goodness, and to distrust his Father's care
concerning him. It is one of the wiles of Satan to take
advantage of our outward condition; and those who are brought
into straits have need to double their guard. Christ answered
all the temptations of Satan with "It is written;" to set us an
example, he appealed to what was written in the Scriptures. This
method we must take, when at any time we are tempted to sin. Let
us learn not to take any wrong courses for our supply, when our
wants are ever so pressing: in some way or other the Lord will
provide. 2. Satan tempted Christ to presume upon his Father's
power and protection, in a point of safety. Nor are any extremes
more dangerous than despair and presumption, especially in the
affairs of our souls. Satan has no objection to holy places as
the scene of his assaults. Let us not, in any place, be off our
watch. The holy city is the place, where he does, with the
greatest advantage, tempt men to pride and presumption. All high
places are slippery places; advancements in the world makes a
man a mark for Satan to shoot his fiery darts at. Is Satan so
well versed in Scripture as to be able to quote it readily? He
is so. It is possible for a man to have his head full of
Scripture notions, and his mouth full of Scripture expressions,
while his heart is full of bitter enmity to God and to all
goodness. Satan misquoted the words. If we go out of our way,
out of the way of our duty, we forfeit the promise, and put
ourselves out of God's protection. This passage, #De 8:3|, made
against the tempter, therefore he left out part. This promise is
firm and stands good. But shall we continue in sin, that grace
may abound? No. 3. Satan tempted Christ to idolatry with the
offer of the kingdoms of the world, and the glory of them. The
glory of the world is the most charming temptation to the
unthinking and unwary; by that men are most easily imposed upon.
Christ was tempted to worship Satan. He rejected the proposal
with abhorrence. "Get thee hence, Satan!" Some temptations are
openly wicked; and they are not merely to be opposed, but
rejected at once. It is good to be quick and firm in resisting
temptation. If we resist the devil he will flee from us. But the
soul that deliberates is almost overcome. We find but few who
can decidedly reject such baits as Satan offers; yet what is a
man profited if he gain the whole world, and lose his own soul?
Christ was succoured after the temptation, for his encouragement
to go on in his undertaking, and for our encouragement to trust
in him; for as he knew, by experience, what it was to suffer,
being tempted, so he knew what it was to be succoured, being
tempted; therefore we may expect, not only that he will feel for
his tempted people, but that he will come to them with
seasonable relief.

#12-17 It is just with God to take the gospel and the means of
grace, from those that slight them and thrust them away. Christ
will not stay long where he is not welcome. Those who are
without Christ, are in the dark. They were sitting in this
condition, a contented posture; they chose it rather than light;
they were willingly ignorant. When the gospel comes, light
comes; when it comes to any place, when it comes to any soul, it
makes day there. Light discovers and directs; so does the
gospel. The doctrine of repentance is right gospel doctrine. Not
only the austere John Baptist, but the gracious Jesus, preached
repentance. There is still the same reason to do so. The kingdom
of heaven was not reckoned to be fully come, till the pouring
out of the Holy Spirit after Christ's ascension.

#18-22 When Christ began to preach, he began to gather
disciples, who should be hearers, and afterwards preachers of
his doctrine, who should be witnesses of his miracles, and
afterwards testify concerning them. He went not to Herod's
court, not to Jerusalem, among the chief priests and the elders,
but to the sea of Galilee, among the fishermen. The same power
which called Peter and Andrew, could have wrought upon Annas and
Caiaphas, for with God nothing is impossible. But Christ chooses
the foolish things of the world to confound the wise. Diligence
in an honest calling is pleasing to Christ, and it is no
hinderance to a holy life. Idle people are more open to the
temptations of Satan than to the calls of God. It is a happy and
hopeful thing to see children careful of their parents, and
dutiful. When Christ comes, it is good to be found doing. Am I
in Christ? is a very needful question to ask ourselves; and,
next to that, Am I in my calling? They had followed Christ
before, as common disciples, #Joh 1:37|; now they must leave
their calling. Those who would follow Christ aright, must, at
his command, leave all things to follow him, must be ready to
part with them. This instance of the power of the Lord Jesus
encourages us to depend upon his grace. He speaks, and it is
done.

#23-25 Wherever Christ went, he confirmed his Divine mission by
miracles, which were emblems of the healing power of his
doctrine, and the influences of the Spirit which accompanied it.
We do not now find the Saviour's miraculous healing power in our
bodies; but if we are cured by medicine, the praise is equally
his. Three general words are here used. He healed every sickness
or disease; none was too bad; none too hard, for Christ to heal
with a word. Three diseases are named; the palsy, which is the
greatest weakness of the body; lunacy, which is the greatest
malady of the mind; and possession of the devil, which is the
greatest misery and calamity of both; yet Christ healed all, and
by thus curing bodily diseases, showed that his great errand
into the world was to cure spiritual maladies. Sin is the
sickness, disease, and torment of the soul: Christ came to take
away sin, and so to heal the soul.
$-$-$- MT:5
 
* Christ's sermon on the mount. (1,2) Who are blessed. (3-12)
Exhortations and warnings. (13-16) Christ came to confirm the
law. (17-20) The sixth commandment. (21-26) The seventh
commandment. (27-32) The third commandment. (33-37) The law of
retaliation. (38-42) The law of love explained. (43-48)
 
#1,2 None will find happiness in this world or the next, who do
not seek it from Christ by the rule of his word. He taught them
what was the evil they should abhor, and what the good they
should seek and abound in.

#3-12 Our Saviour here gives eight characters of blessed people,
which represent to us the principal graces of a Christian. 1.
The poor in spirit are happy. These bring their minds to their
condition, when it is a low condition. They are humble and lowly
in their own eyes. They see their want, bewail their guilt, and
thirst after a Redeemer. The kingdom of grace is of such; the
kingdom of glory is for them. 2. Those that mourn are happy.
That godly sorrow which worketh true repentance, watchfulness, a
humble mind, and continual dependence for acceptance on the
mercy of God in Christ Jesus, with constant seeking the Holy
Spirit, to cleanse away the remaining evil, seems here to be
intended. Heaven is the joy of our Lord; a mountain of joy, to
which our way is through a vale of tears. Such mourners shall be
comforted by their God. 3. The meek are happy. The meek are
those who quietly submit to God; who can bear insult; are
silent, or return a soft answer; who, in their patience, keep
possession of their own souls, when they can scarcely keep
possession of anything else. These meek ones are happy, even in
this world. Meekness promotes wealth, comfort, and safety, even
in this world. 4. Those who hunger and thirst after
righteousness are happy. Righteousness is here put for all
spiritual blessings. These are purchased for us by the
righteousness of Christ, confirmed by the faithfulness of God.
Our desires of spiritual blessings must be earnest. Though all
desires for grace are not grace, yet such a desire as this, is a
desire of God's own raising, and he will not forsake the work of
his own hands. 5. The merciful are happy. We must not only bear
our own afflictions patiently, but we must do all we can to help
those who are in misery. We must have compassion on the souls of
others, and help them; pity those who are in sin, and seek to
snatch them as brands out of the burning. 6. The pure in heart
are happy; for they shall see God. Here holiness and happiness
are fully described and put together. The heart must be purified
by faith, and kept for God. Create in me such a clean heart, O
God. None but the pure are capable of seeing God, nor would
heaven be happiness to the impure. As God cannot endure to look
upon their iniquity, so they cannot look upon his purity. 7. The
peace-makers are happy. They love, and desire, and delight in
peace; and study to be quiet. They keep the peace that it be not
broken, and recover it when it is broken. If the peace-makers
are blessed, woe to the peace-breakers! 8. Those who are
persecuted for righteousness' sake are happy. This saying is
peculiar to Christianity; and it is more largely insisted upon
than any of the rest. Yet there is nothing in our sufferings
that can merit of God; but God will provide that those who lose
for him, though life itself, shall not lose by him in the end.
Blessed Jesus! how different are thy maxims from those of men of
this world! They call the proud happy, and admire the gay, the
rich, the powerful, and the victorious. May we find mercy from
the Lord; may we be owned as his children, and inherit his
kingdom. With these enjoyments and hopes, we may cheerfully
welcome low or painful circumstances.

#13-16 Ye are the salt of the earth. Mankind, lying in ignorance
and wickedness, were as a vast heap, ready to putrify; but
Christ sent forth his disciples, by their lives and doctrines to
season it with knowledge and grace. If they are not such as they
should be, they are as salt that has lost its savour. If a man
can take up the profession of Christ, and yet remain graceless,
no other doctrine, no other means, can make him profitable. Our
light must shine, by doing such good works as men may see. What
is between God and our souls, must be kept to ourselves; but
that which is of itself open to the sight of men, we must study
to make suitable to our profession, and praiseworthy. We must
aim at the glory of God.

#17-20 Let none suppose that Christ allows his people to trifle
with any commands of God's holy law. No sinner partakes of
Christ's justifying righteousness, till he repents of his evil
deeds. The mercy revealed in the gospel leads the believer to
still deeper self-abhorrence. The law is the Christian's rule of
duty, and he delights therein. If a man, pretending to be
Christ's disciple, encourages himself in any allowed
disobedience to the holy law of God, or teaches others to do the
same, whatever his station or reputation among men may be, he
can be no true disciple. Christ's righteousness, imputed to us
by faith alone, is needed by every one that enters the kingdom
of grace or of glory; but the new creation of the heart to
holiness, produces a thorough change in a man's temper and
conduct.

#21-26 The Jewish teachers had taught, that nothing except
actual murder was forbidden by the sixth commandment. Thus they
explained away its spiritual meaning. Christ showed the full
meaning of this commandment; according to which we must be
judged hereafter, and therefore ought to be ruled now. All rash
anger is heart murder. By our brother, here, we are to
understand any person, though ever so much below us, for we are
all made of one blood. "Raca," is a scornful word, and comes
from pride: "Thou fool," is a spiteful word, and comes from
hatred. Malicious slanders and censures are poison that kills
secretly and slowly. Christ told them that how light soever they
made of these sins, they would certainly be called into judgment
for them. We ought carefully to preserve Christian love and
peace with all our brethren; and if at any time there is a
quarrel, we should confess our fault, humble ourselves to our
brother, making or offering satisfaction for wrong done in word
or deed: and we should do this quickly; because, till this is
done, we are unfit for communion with God in holy ordinances.
And when we are preparing for any religious exercises, it is
good for us to make that an occasion of serious reflection and
self-examination. What is here said is very applicable to our
being reconciled to God through Christ. While we are alive, we
are in the way to his judgement-seat; after death, it will be
too late. When we consider the importance of the case, and the
uncertainty of life, how needful it is to seek peace with God,
without delay!

#27-32 Victory over the desires of the heart, must be attended
with painful exertions. But it must be done. Every thing is
bestowed to save us from our sins, not in them. All our senses
and powers must be kept from those things which lead to
transgression. Those who lead others into temptation to sin, by
dress or in other ways, or leave them in it, or expose them to
it, make themselves guilty of their sin, and will be accountable
for it. If painful operations are submitted to, that our lives
may be saved, what ought our minds to shrink from, when the
salvation of our souls is concerned? There is tender mercy under
all the Divine requirements, and the grace and consolations of
the Spirit will enable us to attend to them.

#33-37 There is no reason to consider that solemn oaths in a
court of justice, or on other proper occasions, are wrong,
provided they are taken with due reverence. But all oaths taken
without necessity, or in common conversation, must be sinful, as
well as all those expressions which are appeals to God, though
persons think thereby to evade the guilt of swearing. The worse
men are, the less they are bound by oaths; the better they are,
the less there is need for them. Our Lord does not enjoin the
precise terms wherein we are to affirm or deny, but such a
constant regard to truth as would render oaths unnecessary.

#38-42 The plain instruction is, Suffer any injury that can be
borne, for the sake of peace, committing your concerns to the
Lord's keeping. And the sum of all is, that Christians must
avoid disputing and striving. If any say, Flesh and blood cannot
pass by such an affront, let them remember, that flesh and blood
shall not inherit the kingdom of God; and those who act upon
right principles will have most peace and comfort.

#43-48 The Jewish teachers by "neighbour" understood only those
who were of their own country, nation, and religion, whom they
were pleased to look upon as their friends. The Lord Jesus
teaches that we must do all the real kindness we can to all,
especially to their souls. We must pray for them. While many
will render good for good, we must render good for evil; and
this will speak a nobler principle than most men act by. Others
salute their brethren, and embrace those of their own party, and
way, and opinion, but we must not so confine our respect. It is
the duty of Christians to desire, and aim at, and press towards
perfection in grace and holiness. And therein we must study to
conform ourselves to the example of our heavenly Father, #1Pe
1:15,16|. Surely more is to be expected from the followers of
Christ than from others; surely more will be found in them than
in others. Let us beg of God to enable us to prove ourselves his
children.
$-$-$- MT:6
 
* Against hypocrisy in almsgiving. (1-4) Against hypocrisy in
prayer. (5-8) How to pray. (9-15) Respecting fasting. (16-18)
Evil of being worldly-minded. (19-24) Trust in God commended.
(25-34)
 
#1-4 Our Lord next warned against hypocrisy and outward show in
religious duties. What we do, must be done from an inward
principle, that we may be approved of God, not that we may be
praised of men. In these verses we are cautioned against
hypocrisy in giving alms. Take heed of it. It is a subtle sin;
and vain-glory creeps into what we do, before we are aware. But
the duty is not the less necessary and excellent for being
abused by hypocrites to serve their pride. The doom Christ
passes, at first may seem a promise, but it is their reward; not
the reward God promises to those who do good, but the reward
hypocrites promise themselves, and a poor reward it is; they did
it to be seen of men, and they are seen of men. When we take
least notice of our good deeds ourselves, God takes most notice
of them. He will reward thee; not as a master who gives his
servant what he earns, and no more, but as a Father who gives
abundantly to his son that serves him.

#5-8 It is taken for granted that all who are disciples of
Christ pray. You may as soon find a living man that does not
breathe, as a living Christian that does not pray. If
prayerless, then graceless. The Scribes and Pharisees were
guilty of two great faults in prayer, vain-glory and vain
repetitions. "Verily they have their reward;" if in so great a
matter as is between us and God, when we are at prayer, we can
look to so poor a thing as the praise of men, it is just that it
should be all our reward. Yet there is not a secret, sudden
breathing after God, but he observes it. It is called a reward,
but it is of grace, not of debt; what merit can there be in
begging? If he does not give his people what they ask, it is
because he knows they do not need it, and that it is not for
their good. So far is God from being wrought upon by the length
or words of our prayers, that the most powerful intercessions
are those which are made with groanings that cannot be uttered.
Let us well study what is shown of the frame of mind in which
our prayers should be offered, and learn daily from Christ how
to pray.

#9-15 Christ saw it needful to show his disciples what must
commonly be the matter and method of their prayer. Not that we
are tied up to the use of this only, or of this always; yet,
without doubt, it is very good to use it. It has much in a
little; and it is used acceptably no further than it is used
with understanding, and without being needlessly repeated. The
petitions are six; the first three relate more expressly to God
and his honour, the last three to our own concerns, both
temporal and spiritual. This prayer teaches us to seek first the
kingdom of God and his righteousness, and that all other things
shall be added. After the things of God's glory, kingdom, and
will, we pray for the needful supports and comforts of this
present life. Every word here has a lesson in it. We ask for
bread; that teaches us sobriety and temperance: and we ask only
for bread; not for what we do not need. We ask for our bread;
that teaches us honesty and industry: we do not ask for the
bread of others, nor the bread of deceit, #Pr 20:17|; nor the
bread of idleness, #Pr 31:27|, but the bread honestly gotten. We
ask for our daily bread; which teaches us constantly to depend
upon Divine Providence. We beg of God to give it us; not sell it
us, nor lend it us, but give it. The greatest of men must be
beholden to the mercy of God for their daily bread. We pray,
Give it to us. This teaches us a compassion for the poor. Also
that we ought to pray with our families. We pray that God would
give it us this day; which teaches us to renew the desires of
our souls toward God, as the wants of our bodies are renewed. As
the day comes we must pray to our heavenly Father, and reckon we
could as well go a day without food, as without prayer. We are
taught to hate and dread sin while we hope for mercy, to
distrust ourselves, to rely on the providence and grace of God
to keep us from it, to be prepared to resist the tempter, and
not to become tempters of others. Here is a promise, If you
forgive, your heavenly Father will also forgive. We must
forgive, as we hope to be forgiven. Those who desire to find
mercy with God, must show mercy to their brethren. Christ came
into the world as the great Peace-maker, not only to reconcile
us to God, but one to another.

#16-18 Religious fasting is a duty required of the disciples of
Christ, but it is not so much a duty itself, as a means to
dispose us for other duties. Fasting is the humbling of the
soul, #Ps 35:13|; that is the inside of the duty; let that,
therefore, be thy principal care, and as to the outside of it,
covet not to let it be seen. God sees in secret, and will reward
openly.

#19-24 Worldly-mindedness is a common and fatal symptom of
hypocrisy, for by no sin can Satan have a surer and faster hold
of the soul, under the cloak of a profession of religion.
Something the soul will have, which it looks upon as the best
thing; in which it has pleasure and confidence above other
things. Christ counsels to make our best things the joys and
glories of the other world, those things not seen which are
eternal, and to place our happiness in them. There are treasures
in heaven. It is our wisdom to give all diligence to make our
title to eternal life sure through Jesus Christ, and to look on
all things here below, as not worthy to be compared with it, and
to be content with nothing short of it. It is happiness above
and beyond the changes and chances of time, an inheritance
incorruptible. The worldly man is wrong in his first principle;
therefore all his reasonings and actions therefrom must be
wrong. It is equally to be applied to false religion; that which
is deemed light is thick darkness. This is an awful, but a
common case; we should therefore carefully examine our leading
principles by the word of God, with earnest prayer for the
teaching of his Spirit. A man may do some service to two
masters, but he can devote himself to the service of no more
than one. God requires the whole heart, and will not share it
with the world. When two masters oppose each other, no man can
serve both. He who holds to the world and loves it, must despise
God; he who loves God, must give up the friendship of the world.

#25-34 There is scarcely any sin against which our Lord Jesus
more warns his disciples, than disquieting, distracting,
distrustful cares about the things of this life. This often
insnares the poor as much as the love of wealth does the rich.
But there is a carefulness about temporal things which is a
duty, though we must not carry these lawful cares too far. Take
no thought for your life. Not about the length of it; but refer
it to God to lengthen or shorten it as he pleases; our times are
in his hand, and they are in a good hand. Not about the comforts
of this life; but leave it to God to make it bitter or sweet as
he pleases. Food and raiment God has promised, therefore we may
expect them. Take no thought for the morrow, for the time to
come. Be not anxious for the future, how you shall live next
year, or when you are old, or what you shall leave behind you.
As we must not boast of tomorrow, so we must not care for
to-morrow, or the events of it. God has given us life, and has
given us the body. And what can he not do for us, who did that?
If we take care about our souls and for eternity, which are more
than the body and its life, we may leave it to God to provide
for us food and raiment, which are less. Improve this as an
encouragement to trust in God. We must reconcile ourselves to
our worldly estate, as we do to our stature. We cannot alter the
disposals of Providence, therefore we must submit and resign
ourselves to them. Thoughtfulness for our souls is the best cure
of thoughtfulness for the world. Seek first the kingdom of God,
and make religion your business: say not that this is the way to
starve; no, it is the way to be well provided for, even in this
world. The conclusion of the whole matter is, that it is the
will and command of the Lord Jesus, that by daily prayers we may
get strength to bear us up under our daily troubles, and to arm
us against the temptations that attend them, and then let none
of these things move us. Happy are those who take the Lord for
their God, and make full proof of it by trusting themselves
wholly to his wise disposal. Let thy Spirit convince us of sin
in the want of this disposition, and take away the worldliness
of our hearts.
$-$-$- MT:7
 
* Christ reproves rash judgment. (1-6) Encouragements to prayer.
(7-11) The broad and narrow way. (12-14) Against false prophets.
(15-20) To be doers of the word, not hearers only. (21-29)
 
#1-6 We must judge ourselves, and judge of our own acts, but not
make our word a law to everybody. We must not judge rashly, nor
pass judgment upon our brother without any ground. We must not
make the worst of people. Here is a just reproof to those who
quarrel with their brethren for small faults, while they allow
themselves in greater ones. Some sins are as motes, while others
are as beams; some as a gnat, others as a camel. Not that there
is any sin little; if it be a mote, or splinter, it is in the
eye; if a gnat, it is in the throat; both are painful and
dangerous, and we cannot be easy or well till they are got out.
That which charity teaches us to call but a splinter in our
brother's eye, true repentance and godly sorrow will teach us to
call a beam in our own. It is as strange that a man can be in a
sinful, miserable condition, and not be aware of it, as that a
man should have a beam in his eye, and not consider it; but the
god of this world blinds their minds. Here is a good rule for
reprovers; first reform thyself.

#7-11 Prayer is the appointed means for obtaining what we need.
Pray; pray often; make a business of prayer, and be serious and
earnest in it. Ask, as a beggar asks alms. Ask, as a traveller
asks the way. Seek, as for a thing of value that we have lost;
or as the merchantman that seeks goodly pearls. Knock, as he
that desires to enter into the house knocks at the door. Sin has
shut and barred the door against us; by prayer we knock.
Whatever you pray for, according to the promise, shall be given
you, if God see it fit for you, and what would you have more?
This is made to apply to all that pray aright; every one that
asketh receiveth, whether Jew or Gentile, young or old, rich or
poor, high or low, master or servant, learned or unlearned, all
are alike welcome to the throne of grace, if they come in faith.
It is explained by a comparison taken from earthly parents, and
their readiness to give their children what they ask. Parents
are often foolishly fond, but God is all-wise; he knows what we
need, what we desire, and what is fit for us. Let us never
suppose our heavenly Father would bid us pray, and then refuse
to hear, or give us what would be hurtful.

#12-14 Christ came to teach us, not only what we are to know and
believe, but what we are to do; not only toward God, but toward
men; not only toward those of our party and persuasion, but
toward men in general, all with whom we have to do. We must do
that to our neighbour which we ourselves acknowledge to be fit
and reasonable. We must, in our dealings with men, suppose
ourselves in the same case and circumstances with those we have
to do with, and act accordingly. There are but two ways right
and wrong, good and evil; the way to heaven and the way to hell;
in the one or other of these all are walking: there is no middle
place hereafter, no middle way now. All the children of men are
saints or sinners, godly or ungodly. See concerning the way of
sin and sinners, that the gate is wide, and stands open. You may
go in at this gate with all your lusts about you; it gives no
check to appetites or passions. It is a broad way; there are
many paths in it; there is choice of sinful ways. There is a
large company in this way. But what profit is there in being
willing to go to hell with others, because they will not go to
heaven with us? The way to eternal life is narrow. We are not in
heaven as soon as we are got through the strait gate. Self must
be denied, the body kept under, and corruptions mortified. Daily
temptations must be resisted; duties must be done. We must watch
in all things, and walk with care; and we must go through much
tribulation. And yet this way should invite us all; it leads to
life: to present comfort in the favour of God, which is the life
of the soul; to eternal bliss, the hope of which at the end of
our way, should make all the difficulties of the road easy to
us. This plain declaration of Christ has been disregarded by
many who have taken pains to explain it away; but in all ages
the real disciple of Christ has been looked on as a singular,
unfashionable character; and all that have sided with the
greater number, have gone on in the broad road to destruction.
If we would serve God, we must be firm in our religion. Can we
often hear of the strait gate and the narrow way, and how few
there are that find it, without being in pain for ourselves, or
considering whether we are entered on the narrow way, and what
progress we are making in it?

#15-20 Nothing so much prevents men from entering the strait
gate, and becoming true followers of Christ, as the carnal,
soothing, flattering doctrines of those who oppose the truth.
They may be known by the drift and effects of their doctrines.
Some part of their temper and conduct is contrary to the mind of
Christ. Those opinions come not from God that lead to sin.

#21-29 Christ here shows that it will not be enough to own him
for our Master, only in word and tongue. It is necessary to our
happiness that we believe in Christ, that we repent of sin, that
we live a holy life, that we love one another. This is his will,
even our sanctification. Let us take heed of resting in outward
privileges and doings, lest we deceive ourselves, and perish
eternally, as multitudes do, with a lie in our right hand. Let
every one that names the name of Christ, depart from all sin.
There are others, whose religion rests in bare hearing, and it
goes no further; their heads are filled with empty notions.
These two sorts of hearers are represented as two builders. This
parable teaches us to hear and do the sayings of the Lord Jesus:
some may seem hard to flesh and blood, but they must be done.
Christ is laid for a foundation, and every thing besides Christ
is sand. Some build their hopes upon worldly prosperity; others
upon an outward profession of religion. Upon these they venture;
but they are all sand, too weak to bear such a fabric as our
hopes of heaven. There is a storm coming that will try every
man's work. When God takes away the soul, where is the hope of
the hypocrite? The house fell in the storm, when the builder had
most need of it, and expected it would be a shelter to him. It
fell when it was too late to build another. May the Lord make us
wise builders for eternity. Then nothing shall separate us from
the love of Christ Jesus. The multitudes were astonished at the
wisdom and power of Christ's doctrine. And this sermon, ever so
often read over, is always new. Every word proves its Author to
be Divine. Let us be more and more decided and earnest, making
some one or other of these blessednesses and Christian graces
the main subject of our thoughts, even for weeks together. Let
us not rest in general and confused desires after them, whereby
we grasp at all, but catch nothing.
$-$-$- MT:8
 
* Multitudes follow Christ. (1) He heals a leper. (2-4) A
centurion's servant healed. (5-13) Cure of Peter's wife's
mother. (14-17) The scribe's zealous proposal. (18-22) Christ in
a storm. (23-27) He heals two possessed with devils. (28-34)
 
#1 This verse refers to the close of the foregoing sermon. Those
to whom Christ has made himself known, desire to know more of
him.

#2-4 In these verses we have an account of Christ's cleansing a
leper, who came and worshipped him, as one clothed with Divine
power. This cleansing directs us, not only to apply to Christ,
who has power over bodily diseases, for the cure of them, but it
also teaches us in what manner to apply to him. When we cannot
be sure of God's will, we may be sure of his wisdom and mercy.
No guilt is so great, but there is that in Christ's blood which
atones for it; no corruption so strong, but there is that in his
grace which can subdue it. To be made clean we must commend
ourselves to his pity; we cannot demand it as a debt, but we
must humbly request it as a favour. Those who by faith apply to
Christ for mercy and grace, may be sure that he is freely
willing to give them the mercy and grace they thus seek. And
those afflictions are blessed that bring us to know Christ, and
cause us to seek help and salvation from him. Let those who are
cleansed from their spiritual leprosy, go to Christ's ministers
and open their case, that they may advise, comfort, and pray for
them.

#5-13 This centurion was a heathen, a Roman soldier. Though he
was a soldier, yet he was a godly man. No man's calling or place
will be an excuse for unbelief and sin. See how he states his
servant's case. We should concern ourselves for the souls of our
children and servants, who are spiritually sick, who feel not
spiritual evils, who know not that which is spiritually good;
and we should bring them to Christ by faith and prayers. Observe
his self-abasement. Humble souls are made more humble by
Christ's gracious dealings with them. Observe his great faith.
The more diffident we are of ourselves, the stronger will be our
confidence in Christ. Herein the centurion owns him to have
Divine power, and a full command of all the creatures and powers
of nature, as a master over his servants. Such servants we all
should be to God; we must go and come, according to the
directions of his word and the disposals of his providence. But
when the Son of man comes he finds little faith, therefore he
finds little fruit. An outward profession may cause us to be
called children of the kingdom; but if we rest in that, and have
nothing else to show, we shall be cast out. The servant got a
cure of his disease, and the master got the approval of his
faith. What was said to him, is said to all, Believe, and ye
shall receive; only believe. See the power of Christ, and the
power of faith. The healing of our souls is at once the effect
and evidence of our interest in the blood of Christ.

#14-17 Peter had a wife, yet was an apostle of Christ, who
showed that he approved of the married state, by being thus kind
to Peter's wife's relations. The church of Rome, which forbids
ministers to marry, goes contrary to that apostle upon whom they
rest so much. He had his wife's mother with him in his family,
which is an example to be kind to our relations. In spiritual
healing, the Scripture speaks the word, the Spirit gives the
touch, touches the heart, touches the hand. Those who recover
from fevers, commonly are weak and feeble some time after; but
to show that this cure was above the power of nature, the woman
was at once so well as to go about the business of the house.
The miracles which Jesus did being noised abroad, many thronged
to him. He healed all that were sick, though the patient was
ever so mean, and the case ever so bad. Many are the diseases
and calamities to which we are liable in the body; and there is
more, in those words of the gospel, that Jesus Christ bore our
sicknesses and carried our sorrows, to support and comfort us
under them, than in all the writings of the philosophers. Let us
not grudge labour, trouble, or expense in doing good to others.

#18-22 One of the scribes was too hasty in promising; he
proffers himself to be a close follower of Christ. He seems to
be very resolute. Many resolutions for religion are produced by
sudden conviction, and taken up without due consideration; these
come to nothing. When this scribe offered to follow Christ, one
would think he should have been encouraged; one scribe might do
more credit and service than twelve fishermen; but Christ saw
his heart, and answered to its thoughts, and therein teaches all
how to come to Christ. His resolve seems to have been from a
worldly, covetous principle; but Christ had not a place to lay
his head on, and if he follows him, he must not expect to fare
better than he fared. We have reason to think this scribe went
away. Another was too slow. Delay in doing is as bad on the one
hand, as hastiness in resolving is on the other. He asked leave
to attend his father to his grave, and then he would be at
Christ's service. This seemed reasonable, yet it was not right.
He had not true zeal for the work. Burying the dead, especially
a dead father, is a good work, but it is not thy work at this
time. If Christ requires our service, affection even for the
nearest and dearest relatives, and for things otherwise our
duty, must give way. An unwilling mind never wants an excuse.
Jesus said to him, Follow me; and, no doubt, power went with
this word to him as to others; he did follow Christ, and cleaved
to him. The scribe said, I will follow thee; to this man Christ
said, Follow me; comparing them together, it shows that we are
brought to Christ by the force of his call to us, #Ro 9:16|.

#23-27 It is a comfort to those who go down to the sea in ships,
and are often in perils there, to reflect that they have a
Saviour to trust in and pray to, who knows what it is to be on
the water, and to be in storms there. Those who are passing with
Christ over the ocean of this world, must expect storms. His
human nature, like to ours in every thing but sin, was wearied,
and he slept at this time to try the faith of his disciples.
They, in their fear, came to their Master. Thus is it in a soul;
when lusts and temptations are swelling and raging, and God is,
as it were, asleep to it, this brings it to the brink of
despair. Then it cries for a word from his mouth, Lord Jesus,
keep not silence to me, or I am undone. Many that have true
faith, are weak in it. Christ's disciples are apt to be
disquieted with fears in a stormy day; to torment themselves
that things are bad with them, and with dismal thoughts that
they will be worse. Great storms of doubt and fear in the soul,
under the power of the spirit of bondage, sometimes end in a
wonderful calm, created and spoken by the Spirit of adoption.
They were astonished. They never saw a storm so turned at once
into a perfect calm. He that can do this, can do any thing,
which encourages confidence and comfort in him, in the most
stormy day, within or without, #Isa 26:4|.

#28-34 The devils have nothing to do with Christ as a Saviour;
they neither have, nor hope for any benefit from him. Oh the
depth of this mystery of Divine love; that fallen man has so
much to do with Christ, when fallen angels have nothing to do
with him! #Heb 2:16|. Surely here was torment, to be forced to
own the excellence that is in Christ, and yet they had no part
in him. The devils desire not to have any thing to do with
Christ as a Ruler. See whose language those speak, who will have
nothing to do with the gospel of Christ. But it is not true that
the devils have nothing to do with Christ as a Judge; for they
have, and they know it, and thus it is with all the children of
men. Satan and his instruments can go no further than he
permits; they must quit possession when he commands. They cannot
break his hedge of protection about his people; they cannot
enter even a swine without his leave. They had leave. God often,
for wise and holy ends, permits the efforts of Satan's rage.
Thus the devil hurries people to sin; hurries them to what they
have resolved against, which they know will be shame and grief
to them: miserable is the condition of those who are led captive
by him at his will. There are a great many who prefer their
swine before the Saviour, and so come short of Christ and
salvation by him. They desire Christ to depart out of their
hearts, and will not suffer his word to have place in them,
because he and his word would destroy their brutish lusts, those
swine which they give themselves up to feed. And justly will
Christ forsake all that are weary of him; and say hereafter,
Depart, ye cursed, to those who now say to the Almighty, Depart
from us.
$-$-$- MT:9
 
* Jesus returns to Capernaum, and heals a paralytic. (1-8)
Matthew called. (9) Matthew, or Levi's feast. (10-13) Objections
of John's disciples. (14-17) Christ raises the daughter of
Jairus, He heals the issue of blood. (18-26) He heals two blind
men. (27-31) Christ casts out a dumb spirit. (32-34) He sends
forth the apostles. (35-38)
 
#1-8 The faith of the friends of the paralytic in bringing him
to Christ, was a strong faith; they firmly believed that Jesus
Christ both could and would heal him. A strong faith regards no
obstacles in pressing after Christ. It was a humble faith; they
brought him to attend on Christ. It was an active faith. Sin may
be pardoned, yet the sickness not be removed; the sickness may
be removed, yet the sin not pardoned: but if we have the comfort
of peace with God, with the comfort of recovery from sickness,
this makes the healing a mercy indeed. This is no encouragement
to sin. If thou bring thy sins to Jesus Christ, as thy malady
and misery to be cured of, and delivered from, it is well; but
to come with them, as thy darlings and delight, thinking still
to retain them and receive him, is a gross mistake, a miserable
delusion. The great intention of the blessed Jesus in the
redemption he wrought, is to separate our hearts from sin. Our
Lord Jesus has perfect knowledge of all that we say within
ourselves. There is a great deal of evil in sinful thoughts,
which is very offensive to the Lord Jesus. Christ designed to
show that his great errand to the world was, to save his people
from their sins. He turned from disputing with the scribes, and
spake healing to the sick man. Not only he had no more need to
be carried upon his bed, but he had strength to carry it. God
must be glorified in all the power that is given to do good.

#9 Matthew was in his calling, as the rest of those whom Christ
called. As Satan comes with his temptations to the idle, so
Christ comes with his calls to those who are employed. We are
all naturally averse from thee, O God; do thou bid us to follow
thee; draw us by thy powerful word, and we shall run after thee.
Speak by the word of the Spirit to our hearts, the world cannot
hold us down, Satan cannot stop our way, we shall arise and
follow thee. A saving change is wrought in the soul, by Christ
as the author, and his word as the means. Neither Matthew's
place, nor his gains by it, could detain him, when Christ called
him. He left it, and though we find the disciples, who were
fishers, occasionally fishing again afterwards, we never more
find Matthew at his sinful gain.

#10-13 Some time after his call, Matthew sought to bring his old
associates to hear Christ. He knew by experience what the grace
of Christ could do, and would not despair concerning them. Those
who are effectually brought to Christ, cannot but desire that
others also may be brought to him. Those who suppose their souls
to be without disease will not welcome the spiritual Physician.
This was the case with the Pharisees; they despised Christ,
because they thought themselves whole; but the poor publicans
and sinners felt that they wanted instruction and amendment. It
is easy, and too common, to put the worst constructions upon the
best words and actions. It may justly be suspected that those
have not the grace of God themselves, who are not pleased with
others' obtaining it. Christ's conversing with sinners is here
called mercy; for to promote the conversion of souls is the
greatest act of mercy. The gospel call is a call to repentance;
a call to us to change our minds, and to change our ways. If the
children of men had not been sinners, there had been no need for
Christ to come among them. Let us examine whether we have found
out our sickness, and have learned to follow the directions of
our great Physician.

#14-17 John was at this time in prison; his circumstances, his
character, and the nature of the message he was sent to deliver,
led those who were peculiarly attached to him, to keep frequent
fasts. Christ referred them to John's testimony of him, #Joh
3:29|. Though there is no doubt that Jesus and his disciples
lived in a spare and frugal manner, it would be improper for his
disciples to fast while they had the comfort of his presence.
When he is with them, all is well. The presence of the sun makes
day, and its absence produces night. Our Lord further reminded
them of common rules of prudence. It was not usual to take a
piece of rough woolen cloth, which had never been prepared, to
join to an old garment, for it would not join well with the
soft, old garment, but would tear it further, and the rent would
be made worse. Nor would men put new wine into old leathern
bottles, which were going to decay, and would be liable to burst
from the fermenting of the wine; but putting the new wine into
strong, new, skin bottles, both would be preserved. Great
caution and prudence are necessary, that young converts may not
receive gloomy and forbidding ideas of the service of our Lord;
but duties are to be urged as they are able to bear them.

#18-26 The death of our relations should drive us to Christ, who
is our life. And it is high honour to the greatest rulers to
attend on the Lord Jesus; and those who would receive mercy from
Christ, must honour him. The variety of methods Christ took in
working his miracles, perhaps was because of the different
frames and tempers of mind, which those were in who came to him,
and which He who searches the heart perfectly knew. A poor woman
applied herself to Christ, and received mercy from him by the
way. If we do but touch, as it were, the hem of Christ's garment
by living faith, our worst evils will be healed; there is no
other real cure, nor need we fear his knowing things which are a
grief and burden to us, but which we would not tell to any
earthly friend. When Christ entered the ruler's house, he said,
Give place. Sometimes, when the sorrow of the world prevails, it
is difficult for Christ and his comforts to enter. The ruler's
daughter was really dead, but not so to Christ. The death of the
righteous is in a special manner to be looked on as only a
sleep. The words and works of Christ may not at first be
understood, yet they are not therefore to be despised. The
people were put forth. Scorners who laugh at what they do not
understand, are not proper witnesses of the wonderful works of
Christ. Dead souls are not raised to spiritual life, unless
Christ take them by the hand: it is done in the day of his
power. If this single instance of Christ's raising one newly
dead so increased his fame, what will be his glory when all that
are in their graves shall hear his voice, and come forth; those
that have done good to the resurrection of life, and those that
have done evil to the resurrection of damnation!

#27-31 At this time the Jews expected Messiah would appear;
these blind men knew and proclaimed in the streets of Capernaum
that he was come, and that Jesus was he. Those who, by the
providence of God, have lost their bodily sight, may, by the
grace of God, have the eyes of their understanding fully
enlightened. And whatever our wants and burdens are, we need no
more for supply and support, than to share in the mercy of our
Lord Jesus. In Christ is enough for all. They followed him
crying aloud. He would try their faith, and would teach us
always to pray, and not to faint, though the answer does not
come at once. They followed Christ, and followed him crying; but
the great question is, Do ye believe? Nature may make us
earnest, but it is only grace that can work faith. Christ
touched their eyes. He gives sight to blind souls by the power
of his grace going with his word, and he puts the cure upon
their faith. Those who apply to Jesus Christ, shall be dealt
with, not according to their fancies, nor according to their
profession, but according to their faith. Christ sometimes
concealed his miracles, because he would not indulge the conceit
which prevailed among the Jews, that their Messiah should be a
temporal prince, and so give occasion to the people to attempt
tumults and seditions.

#32-34 Of the two, better a dumb devil than a blaspheming one.
Christ's cures strike at the root, and remove the effect by
taking away the cause; they open the lips, by breaking Satan's
power in the soul. Nothing can convince those who are under the
power of pride. They will believe anything, however false or
absurd, rather than the Holy Scriptures; thus they show the
enmity of their hearts against a holy God.

#35-38 Jesus visited not only the great and wealthy cities, but
the poor, obscure villages; and there he preached, there he
healed. The souls of the meanest in the world are as precious to
Christ, and should be so to us, as the souls of those who make
the greatest figure. There were priests, Levites, and scribes,
all over the land; but they were idol shepherds, #Zec 11:17|;
therefore Christ had compassion on the people as sheep
scattered, as men perishing for lack of knowledge. To this day
vast multitudes are as sheep not having a shepherd, and we
should have compassion and do all we can to help them. The
multitudes desirous of spiritual instruction formed a plenteous
harvest, needing many active labourers; but few deserved that
character. Christ is the Lord of the harvest. Let us pray that
many may be raised up and sent forth, who will labour in
bringing souls to Christ. It is a sign that God is about to
bestow some special mercy upon a people, when he stirs them up
to pray for it. And commissions given to labourers in answer to
prayer, are most likely to be successful.
$-$-$- MT:10
 
* The apostles called. (1-4) The apostles instructed and sent
forth. (5-15) Directions to the apostles. (16-42)
 
#1-4 The word "apostle" signifies messenger; they were Christ's
messengers, sent forth to proclaim his kingdom. Christ gave them
power to heal all manner of sickness. In the grace of the gospel
there is a slave for every sore, a remedy for every malady.
There is no spiritual disease, but there is power in Christ for
the cure of it. There names are recorded, and it is their
honour; yet they had more reason to rejoice that their names
were written in heaven, while the high and mighty names of the
great ones of the earth are buried in the dust.

#5-15 The Gentiles must not have the gospel brought them, till
the Jews have refused it. This restraint on the apostles was
only in their first mission. Wherever they went they must
proclaim, The kingdom of heaven is at hand. They preached, to
establish the faith; the kingdom, to animate the hope; of
heaven, to inspire the love of heavenly things, and the contempt
of earthly; which is at hand, that men may prepare for it
without delay. Christ gave power to work miracles for the
confirming of their doctrine. This is not necessary now that the
kingdom of God is come. It showed that the intent of the
doctrine they preached, was to heal sick souls, and to raise
those that were dead in sin. In proclaiming the gospel of free
grace for the healing and saving of men's souls, we must above
all avoid the appearance of the spirit of an hireling. They are
directed what to do in strange towns and cities. The servant of
Christ is the ambassador of peace to whatever place he is sent.
His message is even to the vilest sinners, yet it behoves him to
find out the best persons in every place. It becomes us to pray
heartily for all, and to conduct ourselves courteously to all.
They are directed how to act as to those that refused them. The
whole counsel of God must be declared, and those who will not
attend to the gracious message, must be shown that their state
is dangerous. This should be seriously laid to heart by all that
hear the gospel, lest their privileges only serve to increase
their condemnation.

#16-42 Our Lord warned his disciples to prepare for persecution.
They were to avoid all things which gave advantage to their
enemies, all meddling with worldly or political concerns, all
appearance of evil or selfishness, and all underhand measures.
Christ foretold troubles, not only that the troubles might not
be a surprise, but that they might confirm their faith. He tells
them what they should suffer, and from whom. Thus Christ has
dealt fairly and faithfully with us, in telling us the worst we
can meet with in his service; and he would have us deal so with
ourselves, in sitting down and counting the cost. Persecutors
are worse than beasts, in that they prey upon those of their own
kind. The strongest bonds of love and duty, have often been
broken through from enmity against Christ. Sufferings from
friends and relations are very grievous; nothing cuts more. It
appears plainly, that all who will live godly in Christ Jesus
must suffer persecution; and we must expect to enter into the
kingdom of God through many tribulations. With these predictions
of trouble, are counsels and comforts for a time of trial. The
disciples of Christ are hated and persecuted as serpents, and
their ruin is sought, and they need the serpent's wisdom. Be ye
harmless as doves. Not only, do nobody any hurt, but bear nobody
any ill-will. Prudent care there must be, but not an anxious,
perplexing thought; let this care be cast upon God. The
disciples of Christ must think more how to do well, than how to
speak well. In case of great peril, the disciples of Christ may
go out of the way of danger, though they must not go out of the
way of duty. No sinful, unlawful means may be used to escape;
for then it is not a door of God's opening. The fear of man
brings a snare, a perplexing snare, that disturbs our peace; an
entangling snare, by which we are drawn into sin; and,
therefore, it must be striven and prayed against. Tribulation,
distress, and persecution cannot take away God's love to them,
or theirs to him. Fear Him, who is able to destroy both soul and
body in hell. They must deliver their message publicly, for all
are deeply concerned in the doctrine of the gospel. The whole
counsel of God must be made known, #Ac 20:27|. Christ shows them
why they should be of good cheer. Their sufferings witnessed
against those who oppose his gospel. When God calls us to speak
for him, we may depend on him to teach us what to say. A
believing prospect of the end of our troubles, will be of great
use to support us under them. They may be borne to the end,
because the sufferers shall be borne up under them. The strength
shall be according to the day. And it is great encouragement to
those who are doing Christ's work, that it is a work which shall
certainly be done. See how the care of Providence extends to all
creatures, even to the sparrows. This should silence all the
fears of God's people; Ye are of more value than many sparrows.
And the very hairs of your head are all numbered. This denotes
the account God takes and keeps of his people. It is our duty,
not only to believe in Christ, but to profess that faith, in
suffering for him, when we are called to it, as well as in
serving him. That denial of Christ only is here meant which is
persisted in, and that confession only can have the blessed
recompence here promised, which is the real and constant
language of faith and love. Religion is worth every thing; all
who believe the truth of it, will come up to the price, and make
every thing else yield to it. Christ will lead us through
sufferings, to glory with him. Those are best prepared for the
life to come, that sit most loose to this present life. Though
the kindness done to Christ's disciples be ever so small, yet if
there be occasion for it, and ability to do no more, it shall be
accepted. Christ does not say that they deserve a reward; for we
cannot merit any thing from the hand of God; but they shall
receive a reward from the free gift of God. Let us boldly
confess Christ, and show love to him in all things.
$-$-$- MT:11
 
* Christ's preaching. (1) Christ's answer to John's disciples.
(2-6) Christ's testimony to John the Baptist. (7-15) The
perverseness of the Jews. (16-24) The gospel revealed to the
simple. The heavy-laden invited. (25-30)
 
#1 Our Divine Redeemer never was weary of his labour of love;
and we should not be weary of well-doing, for in due season we
shall reap, if we faint not.

#2-6 Some think that John sent this inquiry for his own
satisfaction. Where there is true faith, yet there may be a
mixture of unbelief. The remaining unbelief of good men may
sometimes, in an hour of temptation; call in question the most
important truths. But we hope that John's faith did not fail in
this matter, and that he only desired to have it strengthened
and confirmed. Others think that John sent his disciples to
Christ for their satisfaction. Christ points them to what they
heard and saw. Christ's gracious condescensions and compassions
to the poor, show that it was he that should bring to the world
the tender mercies of our God. Those things which men see and
hear, if compared with the Scriptures, direct in what way
salvation is to be found. It is difficult to conquer prejudices,
and dangerous not to conquer them; but those who believe in
Christ, their faith will be found so much the more to praise,
and honour, and glory.

#7-15 What Christ said concerning John, was not only for his
praise, but for the people's profit. Those who attend on the
word will be called to give an account of their improvements. Do
we think when the sermon is done, the care is over? No, then the
greatest of the care begins. John was a self-denying man, dead
to all the pomps of the world and the pleasures of sense. It
becomes people, in all their appearances, to be consistent with
their character and their situation. John was a great and good
man, yet not perfect; therefore he came short of glorified
saints. The least in heaven knows more, loves more, and does
more in praising God, and receives more from him, than the
greatest in this world. But by the kingdom of heaven here, is
rather to be understood the kingdom of grace, the gospel
dispensation in its power and purity. What reason we have to be
thankful that our lot is cast in the days of the kingdom of
heaven, under such advantages of light and love! Multitudes were
wrought upon by the ministry of John, and became his disciples.
And those strove for a place in this kingdom, that one would
think had no right nor title to it, and so seemed to be
intruders. It shows us what fervency and zeal are required of
all. Self must be denied; the bent, the frame and temper of the
mind must be altered. Those who will have an interest in the
great salvation, will have it upon any terms, and not think them
hard, nor quit their hold without a blessing. The things of God
are of great and common concern. God requires no more from us
than the right use of the faculties he has given us. People are
ignorant, because they will not learn.

#16-24 Christ reflects on the scribes and Pharisees, who had a
proud conceit of themselves. He likens their behaviour to
children's play, who being out of temper without reason, quarrel
with all the attempts of their fellows to please them, or to get
them to join in the plays for which they used to assemble. The
cavils of worldly men are often very trifling and show great
malice. Something they have to urge against every one, however
excellent and holy. Christ, who was undefiled, and separate from
sinners, is here represented as in league with them, and
polluted by them. The most unspotted innocence will not always
be a defence against reproach. Christ knew that the hearts of
the Jews were more bitter and hardened against his miracles and
doctrines, than those of Tyre and Sidon would have been;
therefore their condemnation would be the greater. The Lord
exercises his almighty power, yet he punishes none more than
they deserve, and never withholds the knowledge of the truth
from those who long after it.

#25-30 It becomes children to be grateful. When we come to God
as a Father, we must remember that he is Lord of heaven and
earth, which obliges us to come to him with reverence as to the
sovereign Lord of all; yet with confidence, as one able to
defend us from evil, and to supply us with all good. Our blessed
Lord added a remarkable declaration, that the Father had
delivered into his hands all power, authority, and judgment. We
are indebted to Christ for all the revelation we have of God the
Father's will and love, ever since Adam sinned. Our Saviour has
invited all that labour and are heavy-laden, to come unto him.
In some senses all men are so. Worldly men burden themselves
with fruitless cares for wealth and honours; the gay and the
sensual labour in pursuit of pleasures; the slave of Satan and
his own lusts, is the merest drudge on earth. Those who labour
to establish their own righteousness also labour in vain. The
convinced sinner is heavy-laden with guilt and terror; and the
tempted and afflicted believer has labours and burdens. Christ
invites all to come to him for rest to their souls. He alone
gives this invitation; men come to him, when, feeling their
guilt and misery, and believing his love and power to help, they
seek him in fervent prayer. Thus it is the duty and interest of
weary and heavy-laden sinners, to come to Jesus Christ. This is
the gospel call; Whoever will, let him come. All who thus come
will receive rest as Christ's gift, and obtain peace and comfort
in their hearts. But in coming to him they must take his yoke,
and submit to his authority. They must learn of him all things,
as to their comfort and obedience. He accepts the willing
servant, however imperfect the services. Here we may find rest
for our souls, and here only. Nor need we fear his yoke. His
commandments are holy, just, and good. It requires self-denial,
and exposes to difficulties, but this is abundantly repaid, even
in this world, by inward peace and joy. It is a yoke that is
lined with love. So powerful are the assistances he gives us, so
suitable the encouragements, and so strong the consolations to
be found in the way of duty, that we may truly say, it is a yoke
of pleasantness. The way of duty is the way of rest. The truths
Christ teaches are such as we may venture our souls upon. Such
is the Redeemer's mercy; and why should the labouring and
burdened sinner seek for rest from any other quarter? Let us
come to him daily, for deliverance from wrath and guilt, from
sin and Satan, from all our cares, fears, and sorrows. But
forced obedience, far from being easy and light, is a heavy
burden. In vain do we draw near to Jesus with our lips, while
the heart is far from him. Then come to Jesus to find rest for
your souls.
$-$-$- MT:12
 
* Jesus defends his disciples for plucking corn on the sabbath
day. (1-8) Jesus heals a man with a withered hand on the
sabbath. (9-13) The malice of the Pharisees. (14-21) Jesus heals
a demoniac. (22-30) Blasphemy of the Pharisees. (31,32) Evil
words proceed from an evil heart. (33-37) The scribes and
Pharisees reproved for seeking a sign. (38-45) The disciples of
Christ are his nearest relations. (46-50)
 
#1-8 Being in the corn-fields, the disciples began to pluck the
ears of corn: the law of God allowed it, #De 23:25|. This was
slender provision for Christ and his disciples; but they were
content with it. The Pharisees did not quarrel with them for
taking another man's corn, but for doing it on the sabbath day.
Christ came to free his followers, not only from the corruptions
of the Pharisees, but from their unscriptural rules, and
justified what they did. The greatest shall not have their lusts
indulged, but the meanest shall have their wants considered.
Those labours are lawful on the sabbath day which are necessary,
and sabbath rest is to froward, not to hinder sabbath worship.
Needful provision for health and food is to be made; but when
servants are kept at home, and families become a scene of hurry
and confusion on the Lord's day, to furnish a feast for
visitors, or for indulgence, the case is very different. Such
things as these, and many others common among professors, are to
be blamed. The resting on the sabbath was ordained for man's
good, #De 5:14|. No law must be understood so as to contradict
its own end. And as Christ is the Lord of the sabbath, it is fit
the day and the work of it should be dedicated to him.

#9-13 Christ shows that works of mercy are lawful and proper to
be done on the Lord's day. There are more ways of doing well
upon sabbath days, than by the duties of worship: attending the
sick, relieving the poor, helping those who need speedy relief,
teaching the young to care for their souls; these are doing
good: and these must be done from love and charity, with
humility and self-denial, and shall be accepted, #Ge 4:7|. This,
like other cures which Christ wrought, had a spiritual meaning.
By nature our hands are withered, and we are unable of ourselves
to do any thing that is good. Christ only, by the power of his
grace, cures us; he heals the withered hand by putting life into
the dead soul, works in us both to will and to do: for, with the
command, there is a promise of grace given by the word.

#14-21 The Pharisees took counsel to find some accusation, that
Jesus might be condemned to death. Aware of their design, as his
time was not come, he retired from that place. Face does not
more exactly answer to face in water, than the character of
Christ drawn by the prophet, to his temper and conduct as
described by the evangelists. Let us with cheerful confidence
commit our souls to so kind and faithful a Friend. Far from
breaking, he will strengthen the bruised reed; far from
quenching the smoking flax, or wick nearly out, he will rather
blow it up into a flame. Let us lay aside contentious and angry
debates; let us receive one another as Christ receives us. And
while encouraged by the gracious kindness of our Lord, we should
pray that his Spirit may rest upon us, and make us able to copy
his example.

#22-30 A soul under Satan's power, and led captive by him, is
blind in the things of God, and dumb at the throne of grace;
sees nothing, and says nothing to the purpose. Satan blinds the
eyes by unbelief, and seals up the lips from prayer. The more
people magnified Christ, the more desirous the Pharisees were to
vilify him. It was evident that if Satan aided Jesus in casting
out devils, the kingdom of hell was divided against itself; how
then could it stand! And if they said that Jesus cast out devils
by the prince of the devils, they could not prove that their
children cast them out by any other power. There are two great
interests in the world; and when unclean spirits are cast out by
the Holy Spirit, in the conversion of sinners to a life of faith
and obedience, the kingdom of God is come unto us. All who do
not aid or rejoice in such a change are against Christ.

#31,32 Here is a gracious assurance of the pardon of all sin
upon gospel terms. Christ herein has set an example to the sons
of men, to be ready to forgive words spoken against them. But
humble and conscientious believers, at times are tempted to
think they have committed the unpardonable sin, while those who
have come the nearest to it, seldom have any fear about it. We
may be sure that those who indeed repent and believe the gospel,
have not committed this sin, or any other of the same kind; for
repentance and faith are the special gifts of God, which he
would not bestow on any man, if he were determined never to
pardon him; and those who fear they have committed this sin,
give a good sign that they have not. The trembling, contrite
sinner, has the witness in himself that this is not his case.

#33-37 Men's language discovers what country they are of,
likewise what manner of spirit they are of. The heart is the
fountain, words are the streams. A troubled fountain, and a
corrupt spring, must send forth muddy and unpleasant streams.
Nothing but the salt of grace, cast into the spring, will heal
the waters, season the speech, and purify the corrupt
communication. An evil man has an evil treasure in his heart,
and out of it brings forth evil things. Lusts and corruptions,
dwelling and reigning in the heart, are an evil treasure, out of
which the sinner brings forth bad words and actions, to
dishonour God, and hurt others. Let us keep constant watch over
ourselves, that we may speak words agreeable to the Christian
character.

#38-45 Though Christ is always ready to hear and answer holy
desires and prayers, yet those who ask amiss, ask and have not.
Signs were granted to those who desired them to confirm their
faith, as Abraham and Gideon; but denied to those who demanded
them to excuse their unbelief. The resurrection of Christ from
the dead by his own power, called here the sign of the prophet
Jonah, was the great proof of Christ's being the Messiah. As
Jonah was three days and three nights in the whale, and then
came out again alive, thus Christ would be so long in the grave,
and then rise again. The Ninevites would shame the Jews for not
repenting; the queen of Sheba, for not believing in Christ. And
we have no such cares to hinder us, we come not to Christ upon
such uncertainties. This parable represents the case of the
Jewish church and nation. It is also applicable to all those who
hear the word of God, and are in part reformed, but not truly
converted. The unclean spirit leaves for a time, but when he
returns, he finds Christ is not there to shut him out; the heart
is swept by outward reformation, but garnished by preparation to
comply with evil suggestions, and the man becomes a more decided
enemy of the truth. Every heart is the residence of unclean
spirits, except those which are temples of the Holy Ghost, by
faith in Christ.

#46-50 Christ's preaching was plain, easy, and familiar, and
suited to his hearers. His mother and brethren stood without,
desiring to speak with him, when they should have been standing
within, desiring to hear him. Frequently, those who are nearest
to the means of knowledge and grace are most negligent. We are
apt to neglect that which we think we may have any day,
forgetting that to-morrow is not ours. We often meet with
hinderances in our work from friends about us, and are taken off
by care for the things of this life, from the concerns of our
souls. Christ was so intent on his work, that no natural or
other duty took him from it. Not that, under pretence of
religion, we may be disrespectful to parents, or unkind to
relations; but the lesser duty must stand by, while the greater
is done. Let us cease from men, and cleave to Christ; let us
look upon every Christian, in whatever condition of life, as the
brother, sister, or mother of the Lord of glory; let us love,
respect, and be kind to them, for his sake, and after his
example.
$-$-$- MT:13
 
* The parable of the sower. (1-23) The parable of the tares.
(24-30; 36-43) The parables of the mustard-seed and the leaven.
(31-35) The parables of the hidden treasure, the pearl of great
price, the net cast into the sea, and the householder. (44-52)
Jesus is again rejected at Nazareth. (53-58)
 
#1-23 Jesus entered into a boat that he might be the less
pressed, and be the better heard by the people. By this he
teaches us in the outward circumstances of worship not to covet
that which is stately, but to make the best of the conveniences
God in his providence allots to us. Christ taught in parables.
Thereby the things of God were made more plain and easy to those
willing to be taught, and at the same time more difficult and
obscure to those who were willingly ignorant. The parable of the
sower is plain. The seed sown is the word of God. The sower is
our Lord Jesus Christ, by himself, or by his ministers.
Preaching to a multitude is sowing the corn; we know not where
it will light. Some sort of ground, though we take ever so much
pains with it, brings forth no fruit to purpose, while the good
soil brings forth plentifully. So it is with the hearts of men,
whose different characters are here described by four sorts of
ground. Careless, trifling hearers, are an easy prey to Satan;
who, as he is the great murderer of souls, so he is the great
thief of sermons, and will be sure to rob us of the word, if we
take not care to keep it. Hypocrites, like the stony ground,
often get the start of true Christians in the shows of
profession. Many are glad to hear a good sermon, who do not
profit by it. They are told of free salvation, of the believer's
privileges, and the happiness of heaven; and, without any change
of heart, without any abiding conviction of their own depravity,
their need of a Saviour, or the excellence of holiness, they
soon profess an unwarranted assurance. But when some heavy trial
threatens them, or some sinful advantage may be had, they give
up or disguise their profession, or turn to some easier system.
Worldly cares are fitly compared to thorns, for they came in
with sin, and are a fruit of the curse; they are good in their
place to stop a gap, but a man must be well armed that has much
to do with them; they are entangling, vexing, scratching, and
their end is to be burned, #Heb 6:8|. Worldly cares are great
hinderances to our profiting by the word of God. The
deceitfulness of riches does the mischief; they cannot be said
to deceive us unless we put our trust in them, then they choke
the good seed. What distinguished the good ground was
fruitfulness. By this true Christians are distinguished from
hypocrites. Christ does not say that this good ground has no
stones in it, or no thorns; but none that could hinder its
fruitfulness. All are not alike; we should aim at the highest,
to bring forth most fruit. The sense of hearing cannot be better
employed than in hearing God's word; and let us look to
ourselves that we may know what sort of hearers we are.

#24-30, 36-43 This parable represents the present and future
state of the gospel church; Christ's care of it, the devil's
enmity against it, the mixture there is in it of good and bad in
this world, and the separation between them in the other world.
So prone is fallen man to sin, that if the enemy sow the tares,
he may go his way, they will spring up, and do hurt; whereas,
when good seed is sown, it must be tended, watered, and fenced.
The servants complained to their master; Sir, didst thou not sow
good seed in thy field? No doubt he did; whatever is amiss in
the church, we are sure it is not from Christ. Though gross
transgressors, and such as openly oppose the gospel, ought to be
separated from the society of the faithful, yet no human skill
can make an exact separation. Those who oppose must not be cut
off, but instructed, and that with meekness. And though good and
bad are together in this world, yet at the great day they shall
be parted; then the righteous and the wicked shall be plainly
known; here sometimes it is hard to distinguish between them.
Let us, knowing the terrors of the Lord, not do iniquity. At
death, believers shall shine forth to themselves; at the great
day they shall shine forth before all the world. They shall
shine by reflection, with light borrowed from the Fountain of
light. Their sanctification will be made perfect, and their
justification published. May we be found of that happy number.

#31-35 The scope of the parable of the seed sown, is to show
that the beginnings of the gospel would be small, but its latter
end would greatly increase; in this way the work of grace in the
heart, the kingdom of God within us, would be carried on. In the
soul where grace truly is, it will grow really; though perhaps
at first not to be discerned, it will at last come to great
strength and usefulness. The preaching of the gospel works like
leaven in the hearts of those who receive it. The leaven works
certainly, so does the word, yet gradually. It works silently,
and without being seen, #Mr 4:26-29|, yet strongly; without
noise, for so is the way of the Spirit, but without fail. Thus
it was in the world. The apostles, by preaching the gospel, hid
a handful of leaven in the great mass of mankind. It was made
powerful by the Spirit of the Lord of hosts, who works, and none
can hinder. Thus it is in the heart. When the gospel comes into
the soul, it works a thorough change; it spreads itself into all
the powers and faculties of the soul, and alters the property
even of the members of the body, #Ro 6:13|. From these parables
we are taught to expect a gradual progress; therefore let us
inquire, Are we growing in grace? and in holy principles and
habits?

#44-52 Here are four parables. 1. That of the treasure hid in
the field. Many slight the gospel, because they look only upon
the surface of the field. But all who search the Scriptures, so
as in them to find Christ and eternal life, #Joh 5:39|, will
discover such treasure in this field as makes it unspeakably
valuable; they make it their own upon any terms. Though nothing
can be given as a price for this salvation, yet much must be
given up for the sake of it. 2. All the children of men are
busy; one would be rich, another would be honourable, another
would be learned; but most are deceived, and take up with
counterfeits for pearls. Jesus Christ is a Pearl of great price;
in having him, we have enough to make us happy here and for
ever. A man may buy gold too dear, but not this Pearl of great
price. When the convinced sinner sees Christ as the gracious
Saviour, all things else become worthless to his thoughts. 3.
The world is a vast sea, and men, in their natural state, are
like the fishes. Preaching the gospel is casting a net into this
sea, to catch something out of it, for His glory who has the
sovereignty of this sea. Hypocrites and true Christians shall be
parted: miserable is the condition of those that shall then be
cast away. 4. A skilful, faithful minister of the gospel, is a
scribe, well versed in the things of the gospel, and able to
teach them. Christ compares him to a good householder, who
brings forth fruits of last year's growth and this year's
gathering, abundance and variety, to entertain his friends. Old
experiences and new observations, all have their use. Our place
is at Christ's feet, and we must daily learn old lessons over
again, and new ones also.

#53-58 Christ repeats his offer to those who have repulsed them.
They upbraid him, Is not this the carpenter's son? Yes, it is
true he was reputed to be so; and no disgrace to be the son of
an honest tradesman; they should have respected him the more
because he was one of themselves, but therefore they despised
him. He did not many mighty works there, because of their
unbelief. Unbelief is the great hinderance to Christ's favours.
Let us keep faithful to him as the Saviour who has made our
peace with God.
$-$-$- MT:14
 
* Death of John the Baptist. (1-12) Five thousand people
miraculously fed. (13-21) Jesus walks upon the sea. (22-33)
Jesus healing the sick. (34-36)
 
#1-12 The terror and reproach of conscience, which Herod, like
other daring offenders, could not shake off, are proofs and
warnings of a future judgment, and of future misery to them. But
there may be the terror of convictions, where there is not the
truth of conversion. When men pretend to favour the gospel, yet
live in evil, we must not favour their self-delusion, but must
deliver our consciences as John did. The world may call this
rudeness and blind zeal. False professors, or timid Christians,
may censure it as want of civility; but the most powerful
enemies can go no further than the Lord sees good to permit.
Herod feared that the putting of John to death might raise a
rebellion among the people, which it did not; but he never
feared it might stir up his own conscience against him, which it
did. Men fear being hanged for what they do not fear being
damned for. And times of carnal mirth and jollity are convenient
times for carrying on bad designs against God's people. Herod
would profusely reward a worthless dance, while imprisonment and
death were the recompence of the man of God who sought the
salvation of his soul. But there was real malice to John beneath
his consent, or else Herod would have found ways to get clear of
his promise. When the under shepherds are smitten, the sheep
need not be scattered while they have the Great Shepherd to go
to. And it is better to be drawn to Christ by want and loss,
than not to come to him at all.

#13-21 When Christ and his word withdraw, it is best for us to
follow, seeking the means of grace for our souls before any
worldly advantages. The presence of Christ and his gospel, makes
a desert not only tolerable, but desirable. This little supply
of bread was increased by Christ's creating power, till the
whole multitude were satisfied. In seeking the welfare of men's
souls, we should have compassion on their bodies likewise. Let
us also remember always to crave a blessing on our meals, and
learn to avoid all waste, as frugality is the proper source of
liberality. See in this miracle an emblem of the Bread of life,
which came down from heaven to sustain our perishing souls. The
provisions of Christ's gospel appear mean and scanty to the
world, yet they satisfy all that feed on him in their hearts by
faith with thanksgiving.

#22-33 Those are not Christ's followers who cannot enjoy being
alone with God and their own hearts. It is good, upon special
occasions, and when we find our hearts enlarged, to continue
long in secret prayer, and in pouring out our hearts before the
Lord. It is no new thing for Christ's disciples to meet with
storms in the way of duty, but he thereby shows himself with the
more grace to them and for them. He can take what way he pleases
to save his people. But even appearances of deliverance
sometimes occasion trouble and perplexity to God's people, from
mistakes about Christ. Nothing ought to affright those that have
Christ near them, and know he is theirs; not death itself. Peter
walked upon the water, not for diversion or to boast of it, but
to go to Jesus; and in that he was thus wonderfully borne up.
Special supports are promised, and are to be expected, but only
in spiritual pursuits; nor can we ever come to Jesus, unless we
are upheld by his power. Christ bade Peter come, not only that
he might walk upon the water, and so know his Lord's power, but
that he might know his own weakness. And the Lord often lets his
servants have their choice, to humble and prove them, and to
show the greatness of his power and grace. When we look off from
Christ, and look at the greatness of opposing difficulties, we
shall begin to fall; but when we call to him, he will stretch
out his arm, and save us. Christ is the great Saviour; those who
would be saved, must come to him, and cry to him, for salvation;
we are never brought to this, till we find ourselves sinking:
the sense of need drives us to him. He rebuked Peter. Could we
but believe more, we should suffer less. The weakness of faith,
and the prevailing of our doubts, displease our Lord Jesus, for
there is no good reason why Christ's disciples should be of a
doubtful mind. Even in a stormy day he is to them a very present
help. None but the world's Creator could multiply the loaves,
none but its Governor could tread upon the waters of the sea:
the disciples yield to the evidence, and confess their faith.
They were suitably affected, and worshipped Christ. He that
comes to God, must believe; and he that believes in God, will
come, #Heb 11:6|.

#34-36 Whithersoever Christ went, he was doing good. They
brought unto him all that were diseased. They came humbly
beseeching him to help them. The experiences of others may
direct and encourage us in seeking for Christ. As many as
touched, were made perfectly whole. Those whom Christ heals, he
heals perfectly. Were men more acquainted with Christ, and with
the diseased state of their souls, they would flock to receive
his healing influences. The healing virtue was not in the
finger, but in their faith; or rather, it was in Christ, whom
their faith took hold upon.
$-$-$- MT:15
 
* Jesus discourses about human traditions. (1-9) He warns
against things which really defile. (10-20) He heals the
daughter of a Syrophenician woman. (21-28) Jesus heals the sick,
and miraculously feeds four thousand. (29-39)
 
#1-9 Additions to God's laws reflect upon his wisdom, as if he
had left out something which was needed, and which man could
supply; in one way or other they always lead men to disobey God.
How thankful ought we to be for the written word of God! Never
let us think that the religion of the Bible can be improved by
any human addition, either in doctrine or practice. Our blessed
Lord spoke of their traditions as inventions of their own, and
pointed out one instance in which this was very clear, that of
their transgressing the fifth commandment. When a parent's wants
called for assistance, they pleaded, that they had devoted to
the temple all they could spare, even though they did not part
with it, and therefore their parents must expect nothing from
them. This was making the command of God of no effect. The doom
of hypocrites is put in a little compass; "In vain do they
worship me." It will neither please God, nor profit themselves;
they trust in vanity, and vanity will be their recompence.

#10-20 Christ shows that the defilement they ought to fear, was
not from what entered their mouths as food, but from what came
out of their mouths, which showed the wickedness of their
hearts. Nothing will last in the soul but the regenerating
graces of the Holy Spirit; and nothing should be admitted into
the church but what is from above; therefore, whoever is
offended by a plain, seasonable declaration of the truth, we
should not be troubled at it. The disciples ask to be better
taught as to this matter. Where a weak head doubts concerning
any word of Christ, an upright heart and a willing mind seek for
instruction. It is the heart that is desperately wicked, #Jer
17:9|, for there is no sin in word or deed, which was not first
in the heart. They all come out of the man, and are fruits of
that wickedness which is in the heart, and is wrought there.
When Christ teaches, he will show men the deceitfulness and
wickedness of their own hearts; he will teach them to humble
themselves, and to seek to be cleansed in the Fountain opened
for sin and uncleanness.

#21-28 The dark corners of the country, the most remote, shall
share Christ's influences; afterwards the ends of the earth
shall see his salvation. The distress and trouble of her family
brought a woman to Christ; and though it is need that drives us
to Christ, yet we shall not therefore be driven from him. She
did not limit Christ to any particular instance of mercy, but
mercy, mercy, is what she begged for: she pleads not merit, but
depends upon mercy. It is the duty of parents to pray for their
children, and to be earnest in prayer for them, especially for
their souls. Have you a son, a daughter, grievously vexed with a
proud devil, an unclean devil, a malicious devil, led captive by
him at his will? this is a case more deplorable than that of
bodily possession, and you must bring them by faith and prayer
to Christ, who alone is able to heal them. Many methods of
Christ's providence, especially of his grace, in dealing with
his people, which are dark and perplexing, may be explained by
this story, which teaches that there may be love in Christ's
heart while there are frowns in his face; and it encourages us,
though he seems ready to slay us, yet to trust in him. Those
whom Christ intends most to honour, he humbles to feel their own
unworthiness. A proud, unhumbled heart would not have borne
this; but she turned it into an argument to support her request.
The state of this woman is an emblem of the state of a sinner,
deeply conscious of the misery of his soul. The least of Christ
is precious to a believer, even the very crumbs of the Bread of
life. Of all graces, faith honours Christ most; therefore of all
graces Christ honours faith most. He cured her daughter. He
spake, and it was done. From hence let such as seek help from
the Lord, and receive no gracious answer, learn to turn even
their unworthiness and discouragements into pleas for mercy.

#29-39 Whatever our case is, the only way to find ease and
relief, is to lay it at Christ's feet, to submit it to him, and
refer it to his disposal. Those who would have spiritual healing
from Christ, must be ruled as he pleases. See what work sin has
made; what various diseases human bodies are subject to. Here
were such diseases as fancy could neither guess the cause nor
the cure of, yet these were subject to the command of Christ.
The spiritual cures that Christ works are wonderful. When blind
souls are made to see by faith, the dumb to speak in prayer, the
maimed and the lame to walk in holy obedience, it is to be
wondered at. His power was also shown to the multitude, in the
plentiful provision he made for them: the manner is much the
same as before. All did eat, and were filled. Those whom Christ
feeds, he fills. With Christ there is bread enough, and to
spare; supplies of grace for more than seek it, and for those
that seek for more. Christ sent away the people. Though he had
fed them twice, they must not look for miracles to find their
daily bread. Let them go home to their callings and their own
tables. Lord, increase our faith, and pardon our unbelief,
teaching us to live upon thy fulness and bounty, for all things
pertaining to this life, and that which is to come.
$-$-$- MT:16
 
* The Pharisees and Sadducees ask a sign. (1-4) Jesus cautions
against the doctrine of the Pharisees. (5-12) Peter's testimony
that Jesus was the Christ. (13-20) Christ foretells his
sufferings, and rebukes Peter. (21-23) The necessity of
self-denial. (24-28)
 
#1-4 The Pharisees and Sadducees were opposed to each other in
principles and in conduct; yet they joined against Christ. But
they desired a sign of their own choosing: they despised those
signs which relieved the necessity of the sick and sorrowful,
and called for something else which would gratify the curiosity
of the proud. It is great hypocrisy, when we slight the signs of
God's ordaining, to seek for signs of our own devising.

#5-12 Christ speaks of spiritual things under a similitude, and
the disciples misunderstand him of carnal things. He took it ill
that they should think him as thoughtful about bread as they
were; that they should be so little acquainted with his way of
preaching. Then understood they what he meant. Christ teaches by
the Spirit of wisdom in the heart, opening the understanding to
the Spirit of revelation in the word.

#13-20 Peter, for himself and his brethren, said that they were
assured of our Lord's being the promised Messiah, the Son of the
living God. This showed that they believed Jesus to be more than
man. Our Lord declared Peter to be blessed, as the teaching of
God made him differ from his unbelieving countrymen. Christ
added that he had named him Peter, in allusion to his stability
or firmness in professing the truth. The word translated "rock,"
is not the same word as Peter, but is of a similar meaning.
Nothing can be more wrong than to suppose that Christ meant the
person of Peter was the rock. Without doubt Christ himself is
the Rock, the tried foundation of the church; and woe to him
that attempts to lay any other! Peter's confession is this rock
as to doctrine. If Jesus be not the Christ, those that own him
are not of the church, but deceivers and deceived. Our Lord next
declared the authority with which Peter would be invested. He
spoke in the name of his brethren, and this related to them as
well as to him. They had no certain knowledge of the characters
of men, and were liable to mistakes and sins in their own
conduct; but they were kept from error in stating the way of
acceptance and salvation, the rule of obedience, the believer's
character and experience, and the final doom of unbelievers and
hypocrites. In such matters their decision was right, and it was
confirmed in heaven. But all pretensions of any man, either to
absolve or retain men's sins, are blasphemous and absurd. None
can forgive sins but God only. And this binding and loosing, in
the common language of the Jews, signified to forbid and to
allow, or to teach what is lawful or unlawful.

#21-23 Christ reveals his mind to his people gradually. From
that time, when the apostles had made the full confession of
Christ, that he was the Son of God, he began to show them of his
sufferings. He spake this to set right the mistakes of his
disciples about the outward pomp and power of his kingdom. Those
that follow Christ, must not expect great or high things in this
world. Peter would have Christ to dread suffering as much as he
did; but we mistake, if we measure Christ's love and patience by
our own. We do not read of any thing said or done by any of his
disciples, at any time, that Christ resented so much as this.
Whoever takes us from that which is good, and would make us fear
to do too much for God, speaks Satan's language. Whatever
appears to be a temptation to sin, must be resisted with
abhorrence, and not be parleyed with. Those that decline
suffering for Christ, savour more of the things of man than of
the things of God.

#24-28 A true disciple of Christ is one that does follow him in
duty, and shall follow him to glory. He is one that walks in the
same way Christ walked in, is led by his Spirit, and treads in
his steps, whithersoever he goes. "Let him deny himself." If
self-denial be a hard lesson, it is no more than what our Master
learned and practised, to redeem us, and to teach us. "Let him
take up his cross." The cross is here put for every trouble that
befalls us. We are apt to think we could bear another's cross
better than our own; but that is best which is appointed us, and
we ought to make the best of it. We must not by our rashness and
folly pull crosses down upon our own heads, but must take them
up when they are in our way. If any man will have the name and
credit of a disciple, let him follow Christ in the work and duty
of a disciple. If all worldly things are worthless when compared
with the life of the body, how forcible the same argument with
respect to the soul and its state of never-ending happiness or
misery! Thousands lose their souls for the most trifling gain,
or the most worthless indulgence, nay, often from mere sloth and
negligence. Whatever is the object for which men forsake Christ,
that is the price at which Satan buys their souls. Yet one soul
is worth more than all the world. This is Christ's judgment upon
the matter; he knew the price of souls, for he redeemed them;
nor would he underrate the world, for he made it. The dying
transgressor cannot purchase one hour's respite to seek mercy
for his perishing soul. Let us then learn rightly to value our
souls, and Christ as the only Saviour of them.
$-$-$- MT:17
 
* The transfiguration of Christ. (1-13) Jesus casts out a dumb
and deaf spirit. (14-21) He again foretells his sufferings.
(22,23) He works a miracle to pay the tribute money. (24-27)
 
#1-13 Now the disciples beheld somewhat of Christ's glory, as of
the only begotten of the Father. It was intended to support
their faith, when they would have to witness his crucifixion;
and would give them an idea of the glory prepared for them, when
changed by his power and made like him. The apostles were
overcome by the glorious sight. Peter thought that it was most
desirable to continue there, and to go no more down to meet the
sufferings of which he was so unwilling to hear. In this he knew
not what he said. We are wrong, if we look for a heaven here
upon earth. Whatever tabernacles we propose to make for
ourselves in this world, we must always remember to ask Christ's
leave. That sacrifice was not yet offered, without which the
souls of sinful men could not have been saved; and important
services were to be done by Peter and his brethren. While Peter
spoke, a bright cloud overshadowed them, an emblem of the Divine
presence and glory. Ever since man sinned, and heard God's voice
in the garden, unusual appearances of God have been terrible to
man. They fell prostrate to the earth, till Jesus encouraged
them; when looking round, they beheld only their Lord as they
commonly saw him. We must pass through varied experiences in our
way to glory; and when we return to the world after an
ordinance, it must be our care to take Christ with us, and then
it may be our comfort that he is with us.

#14-21 The case of afflicted children should be presented to God
by faithful and fervent prayer. Christ cured the child. Though
the people were perverse, and Christ was provoked, yet care was
taken of the child. When all other helps and succours fail, we
are welcome to Christ, may trust in him, and in his power and
goodness. See here an emblem of Christ's undertaking as our
Redeemer. It encourages parents to bring children to Christ,
whose souls are under Satan's power; he is able to heal them,
and as willing as he is able. Not only bring them to Christ by
prayer, but bring them to the word of Christ; to means by which
Satan's strong-holds in the soul are beaten down. It is good for
us to distrust ourselves and our own strength; but it is
displeasing to Christ when we distrust any power derived from
him, or granted by him. There was also something in the malady
which rendered the cure difficult. The extraordinary power of
Satan must not discourage our faith, but quicken us to more
earnestness in praying to God for the increase of it. Do we
wonder to see Satan's bodily possession of this young man from a
child, when we see his spiritual possession of every son of Adam
from the fall!

#22,23 Christ perfectly knew all things that should befall him,
yet undertook the work of our redemption, which strongly shows
his love. What outward debasement and Divine glory was the life
of the Redeemer! And all his humiliation ended in his
exaltation. Let us learn to endure the cross, to despise riches
and worldly honours, and to be content with his will.

#24-27 Peter felt sure that his Master was ready to do what was
right. Christ spoke first to give him proof that no thought can
be withholden from him. We must never decline our duty for fear
of giving offence; but we must sometimes deny ourselves in our
worldly interests, rather than give offence. However the money
was lodged in the fish, He who knows all things alone could know
it, and only almighty power could bring it to Peter's hook. The
power and the poverty of Christ should be mentioned together. If
called by providence to be poor, like our Lord, let us trust in
his power, and our God shall supply all our need, according to
his riches in glory by Christ Jesus. In the way of obedience, in
the course, perhaps, of our usual calling, as he helped Peter,
so he will help us. And if any sudden call should occur, which
we are not prepared to meet, let us not apply to others, till we
first seek Christ.
$-$-$- MT:18
 
* The importance of humility. (1-6) Caution against offences.
(7-14) The removal of offences. (15-20) Conduct towards
brethren, The parable of the unmerciful servant. (21-35)
 
#1-6 Christ spoke many words of his sufferings, but only one of
his glory; yet the disciples fasten upon that, and overlook the
others. Many love to hear and speak of privileges and glory, who
are willing to pass by the thoughts of work and trouble. Our
Lord set a little child before them, solemnly assuring them,
that unless they were converted and made like little children,
they could not enter his kingdom. Children, when very young, do
not desire authority, do not regard outward distinctions, are
free from malice, are teachable, and willingly dependent on
their parents. It is true that they soon begin to show other
dispositions, and other ideas are taught them at an early age;
but these are marks of childhood, and render them proper emblems
of the lowly minds of true Christians. Surely we need to be
daily renewed in the spirit of our minds, that we may become
simple and humble, as little children, and willing to be the
least of all. Let us daily study this subject, and examine our
own spirits.

#7-14 Considering the cunning and malice of Satan, and the
weakness and depravity of men's hearts, it is not possible but
that there should be offences. God permits them for wise and
holy ends, that those who are sincere, and those who are not,
may be made known. Being told before, that there will be
seducers, tempters, persecutors, and bad examples, let us stand
on our guard. We must, as far as lawfully we may, part with what
we cannot keep without being entangled by it in sin. The outward
occasions of sin must be avoided. If we live after the flesh, we
must die. If we, through the Spirit, mortify the deeds of the
body, we shall live. Christ came into the world to save souls,
and he will reckon severely with those who hinder the progress
of others who are setting their faces heavenward. And shall any
of us refuse attention to those whom the Son of God came to seek
and to save? A father takes care of all his children, but is
particularly tender of the little ones.

#15-20 If a professed Christian is wronged by another, he ought
not to complain of it to others, as is often done merely upon
report, but to go to the offender privately, state the matter
kindly, and show him his conduct. This would generally have all
the desired effect with a true Christian, and the parties would
be reconciled. The principles of these rules may be practised
every where, and under all circumstances, though they are too
much neglected by all. But how few try the method which Christ
has expressly enjoined to all his disciples! In all our
proceedings we should seek direction in prayer; we cannot too
highly prize the promises of God. Wherever and whenever we meet
in the name of Christ, we should consider him as present in the
midst of us.

#21-35 Though we live wholly on mercy and forgiveness, we are
backward to forgive the offences of our brethren. This parable
shows how much provocation God has from his family on earth, and
how untoward his servants are. There are three things in the
parable: 1. The master's wonderful clemency. The debt of sin is
so great, that we are not able to pay it. See here what every
sin deserves; this is the wages of sin, to be sold as a slave.
It is the folly of many who are under strong convictions of
their sins, to fancy they can make God satisfaction for the
wrong they have done him. 2. The servant's unreasonable severity
toward his fellow-servant, notwithstanding his lord's clemency
toward him. Not that we may make light of wronging our
neighbour, for that is also a sin against God; but we should not
aggravate our neighbour's wronging us, nor study revenge. Let
our complaints, both of the wickedness of the wicked, and of the
afflictions of the afflicted, be brought to God, and left with
him. 3. The master reproved his servant's cruelty. The greatness
of sin magnifies the riches of pardoning mercy; and the
comfortable sense of pardoning mercy, does much to dispose our
hearts to forgive our brethren. We are not to suppose that God
actually forgives men, and afterwards reckons their guilt to
them to condemn them; but this latter part of the parable shows
the false conclusions many draw as to their sins being pardoned,
though their after-conduct shows that they never entered into
the spirit, or experienced the sanctifying grace of the gospel.
We do not forgive our offending brother aright, if we do not
forgive from the heart. Yet this is not enough; we must seek the
welfare even of those who offend us. How justly will those be
condemned, who, though they bear the Christian name, persist in
unmerciful treatment of their brethren! The humbled sinner
relies only on free, abounding mercy, through the ransom of the
death of Christ. Let us seek more and more for the renewing
grace of God, to teach us to forgive others as we hope for
forgiveness from him.
$-$-$- MT:19
 
* Jesus enters Judea. (1,2) The Pharisees' question about
divorces. (3-12) Young children brought to Jesus. (13-15) The
rich young man's inquiry. (16-22) The recompence of Christ's
followers. (23-30)
 
#1,2 Great multitudes followed Christ. When Christ departs, it
is best for us to follow him. They found him as able and ready
to help elsewhere, as he had been in Galilee; wherever the Sun
of Righteousness arose, it was with healing in his wings.

#3-12 The Pharisees were desirous of drawing something from
Jesus which they might represent as contrary to the law of
Moses. Cases about marriage have been numerous, and sometimes
perplexed; made so, not by the law of God, but by the lusts and
follies of men; and often people fix what they will do, before
they ask for advice. Jesus replied by asking whether they had
not read the account of the creation, and the first example of
marriage; thus pointing out that every departure therefrom was
wrong. That condition is best for us, and to be chosen and kept
to accordingly, which is best for our souls, and tends most to
prepare us for, and preserve us to, the kingdom of heaven. When
the gospel is really embraced, it makes men kind relatives and
faithful friends; it teaches them to bear the burdens, and to
bear with the infirmities of those with whom they are connected,
to consider their peace and happiness more than their own. As to
ungodly persons, it is proper that they should be restrained by
laws, from breaking the peace of society. And we learn that the
married state should be entered upon with great seriousness and
earnest prayer.

#13-15 It is well when we come to Christ ourselves, and bring
our children. Little children may be brought to Christ as
needing, and being capable of receiving blessings from him, and
having an interest in his intercession. We can but beg a
blessing for them: Christ only can command the blessing. It is
well for us, that Christ has more love and tenderness in him
than the best of his disciples have. And let us learn of him not
to discountenance any willing, well-meaning souls, in their
seeking after Christ, though they are but weak. Those who are
given to Christ, as part of his purchase, he will in no wise
cast out. Therefore he takes it ill of all who forbid, and try
to shut out those whom he has received. And all Christians
should bring their children to the Saviour that he may bless
them with spiritual blessings.

#16-22 Christ knew that covetousness was the sin which most
easily beset this young man; though he had got honestly what he
possessed, yet he could not cheerfully part with it, and by this
his want of sincerity was shown. Christ's promises make his
precepts easy, and his yoke pleasant and very comfortable; yet
this promise was as much a trial of the young man's faith, as
the precept was of his charity and contempt of the world. It is
required of us in following Christ, that we duly attend his
ordinances, strictly follow his pattern, and cheerfully submit
to his disposals; and this from love to him, and in dependence
on him. To sell all, and give to the poor, will not serve, but
we are to follow Christ. The gospel is the only remedy for lost
sinners. Many abstain from gross vices who do not attend to
their obligations to God. Thousands of instances of disobedience
in thought, word, and deed, are marked against them in the book
of God. Thus numbers forsake Christ, loving this present world:
they feel convictions and desires, but they depart sorrowful,
perhaps trembling. It behoves us to try ourselves in these
matters, for the Lord will try us.

#23-30 Though Christ spoke so strongly, few that have riches do
not trust in them. How few that are poor are not tempted to
envy! But men's earnestness in this matter is like their toiling
to build a high wall to shut themselves and their children out
of heaven. It should be satisfaction to those who are in a low
condition, that they are not exposed to the temptations of a
high and prosperous condition. If they live more hardly in this
world than the rich, yet, if they get more easily to a better
world, they have no reason to complain. Christ's words show that
it is hard for a rich man to be a good Christian, and to be
saved. The way to heaven is a narrow way to all, and the gate
that leads into it, a strait gate; particularly so to rich
people. More duties are expected from them than from others, and
more sins easily beset them. It is hard not to be charmed with a
smiling world. Rich people have a great account to make up for
their opportunities above others. It is utterly impossible for a
man that sets his heart upon his riches, to get to heaven.
Christ used an expression, denoting a difficulty altogether
unconquerable by the power of man. Nothing less than the
almighty grace of God will enable a rich man to get over this
difficulty. Who then can be saved? If riches hinder rich people,
are not pride and sinful lusts found in those not rich, and as
dangerous to them? Who can be saved? say the disciples. None,
saith Christ, by any created power. The beginning, progress, and
perfecting the work of salvation, depend wholly on the almighty
power of God, to which all things are possible. Not that rich
people can be saved in their worldliness, but that they should
be saved from it. Peter said, We have forsaken all. Alas! it was
but a poor all, only a few boats and nets; yet observe how Peter
speaks, as if it had been some mighty thing. We are too apt to
make the most of our services and sufferings, our expenses and
losses, for Christ. However, Christ does not upbraid them;
though it was but little that they had forsaken, yet it was
their all, and as dear to them as if it had been more. Christ
took it kindly that they left it to follow him; he accepts
according to what a man hath. Our Lord's promise to the apostles
is, that when the Son of man shall sit on the throne of his
glory, he will make all things new, and they shall sit with him
in judgement on those who will be judged according to their
doctrine. This sets forth the honour, dignity, and authority of
their office and ministry. Our Lord added, that every one who
had forsaken possessions or comforts, for his sake and the
gospel, would be recompensed at last. May God give us faith to
rest our hope on this his promise; then we shall be ready for
every service or sacrifice. Our Saviour, in the last verse, does
away a mistake of some. The heavenly inheritance is not given as
earthly ones are, but according to God's pleasure. Let us not
trust in promising appearances or outward profession. Others
may, for aught we know, become eminent in faith and holiness.
$-$-$- MT:20
 
* The parable of the labourers in the vineyard. (1-16) Jesus
again foretells his sufferings. (17-19) The ambition of James
and John. (20-28) Jesus gives sight to two blind men near
Jericho. (29-34)
 
#1-16 The direct object of this parable seems to be, to show
that though the Jews were first called into the vineyard, at
length the gospel should be preached to the Gentiles, and they
should be admitted to equal privileges and advantages with the
Jews. The parable may also be applied more generally, and shows,
1. That God is debtor to no man. 2. That many who begin last,
and promise little in religion, sometimes, by the blessing of
God, arrive at a great deal of knowledge, grace, and usefulness.
3. That the recompense of reward will be given to the saints,
but not according to the time of their conversion. It describes
the state of the visible church, and explains the declaration
that the last shall be first, and the first last, in its various
references. Till we are hired into the service of God, we are
standing all the day idle: a sinful state, though a state of
drudgery to Satan, may be called a state of idleness. The
market-place is the world, and from that we are called by the
gospel. Come, come from this market-place. Work for God will not
admit of trifling. A man may go idle to hell, but he that will
go to heaven, must be diligent. The Roman penny was sevenpence
halfpenny in our money, wages then enough for the day's support.
This does not prove that the reward of our obedience to God is
of works, or of debt; when we have done all, we are unprofitable
servants; but it signifies that there is a reward set before us,
yet let none, upon this presumption, put off repentance till
they are old. Some were sent into the vineyard at the eleventh
hour; but nobody had hired them before. The Gentiles came in at
the eleventh hour; the gospel had not been before preached to
them. Those that have had gospel offers made them at the third
or sixth hour, and have refused them, will not have to say at
the eleventh hour, as these had, No man has hired us. Therefore,
not to discourage any, but to awaken all, be it remembered, that
now is the accepted time. The riches of Divine grace are loudly
murmured at, among proud Pharisees and nominal Christians. There
is great proneness in us to think that we have too little, and
others too much of the tokens of God's favour; and that we do
too much, and others too little in the work of God. But if God
gives grace to others, it is kindness to them, and no injustice
to us. Carnal worldlings agree with God for their penny in this
world; and choose their portion in this life. Obedient believers
agree with God for their penny in the other world, and must
remember they have so agreed. Didst not thou agree to take up
with heaven as thy portion, thy all; wilt thou seek for
happiness in the creature? God punishes none more than they
deserve, and recompenses every service done for him; he
therefore does no wrong to any, by showing extraordinary grace
to some. See here the nature of envy. It is an evil eye, which
is displeased at the good of others, and desires their hurt. It
is a grief to ourselves, displeasing to God, and hurtful to our
neighbours: it is a sin that has neither pleasure, profit, nor
honour. Let us forego every proud claim, and seek for salvation
as a free gift. Let us never envy or grudge, but rejoice and
praise God for his mercy to others as well as to ourselves.

#17-19 Christ is more particular here in foretelling his
sufferings than before. And here, as before, he adds the mention
of his resurrection and his glory, to that of his death and
sufferings, to encourage his disciples, and comfort them. A
believing view of our once crucified and now glorified Redeemer,
is good to humble a proud, self-justifying disposition. When we
consider the need of the humiliation and sufferings of the Son
of God, in order to the salvation of perishing sinners, surely
we must be aware of the freeness and richness of Divine grace in
our salvation.

#20-28 The sons of Zebedee abused what Christ said to comfort
the disciples. Some cannot have comforts but they turn them to a
wrong purpose. Pride is a sin that most easily besets us; it is
sinful ambition to outdo others in pomp and grandeur. To put
down the vanity and ambition of their request, Christ leads them
to the thoughts of their sufferings. It is a bitter cup that is
to be drunk of; a cup of trembling, but not the cup of the
wicked. It is but a cup, it is but a draught, bitter perhaps,
but soon emptied; it is a cup in the hand of a Father, #Joh
18:11|. Baptism is an ordinance by which we are joined to the
Lord in covenant and communion; and so is suffering for Christ,
#Eze 20:37; Isa 48:10|. Baptism is an outward and visible sign
of an inward and spiritual grace; and so is suffering for
Christ, for unto us it is given, #Php 1:29|. But they knew not
what Christ's cup was, nor what his baptism. Those are commonly
most confident, who are least acquainted with the cross. Nothing
makes more mischief among brethren, than desire of greatness.
And we never find Christ's disciples quarrelling, but something
of this was at the bottom of it. That man who labours most
diligently, and suffers most patiently, seeking to do good to
his brethren, and to promote the salvation of souls, most
resembles Christ, and will be most honoured by him to all
eternity. Our Lord speaks of his death in the terms applied to
the sacrifices of old. It is a sacrifice for the sins of men,
and is that true and substantial sacrifice, which those of the
law faintly and imperfectly represented. It was a ransom for
many, enough for all, working upon many; and, if for many, then
the poor trembling soul may say, Why not for me?

#29-34 It is good for those under the same trial, or infirmity
of body or mind, to join in prayer to God for relief, that they
may quicken and encourage one another. There is mercy enough in
Christ for all that ask. They were earnest in prayer. They cried
out as men in earnest. Cold desires beg denials. They were
humble in prayer, casting themselves upon, and referring
themselves cheerfully to, the Mediator's mercy. They showed
faith in prayer, by the title they gave to Christ. Surely it was
by the Holy Ghost that they called Jesus, Lord. They persevered
in prayer. When they were in pursuit of such mercy, it was no
time for timidity or hesitation: they cried earnestly. Christ
encouraged them. The wants and burdens of the body we are soon
sensible of, and can readily relate. Oh that we did as feelingly
complain of our spiritual maladies, especially our spiritual
blindness! Many are spiritually blind, yet say they see. Jesus
cured these blind men; and when they had received sight, they
followed him. None follow Christ blindly. He first by his grace
opens men's eyes, and so draws their hearts after him. These
miracles are our call to Jesus; may we hear it, and make it our
daily prayer to grow in grace and in the knowledge of the Lord
and Saviour Jesus Christ.
$-$-$- MT:21
 
* Christ enters Jerusalem. (1-11) He drives out those who
profaned the temple. (12-17) The barren fig-tree cursed. (18-22)
Jesus' discourse in the temple. (23-27) The parable of the two
sons. (28-32) The parable of the wicked husbandmen. (33-46)
 
#1-11 This coming of Christ was described by the prophet
Zechariah, #Zec 9:9|. When Christ would appear in his glory, it
is in his meekness, not in his majesty, in mercy to work
salvation. As meekness and outward poverty were fully seen in
Zion's King, and marked his triumphal entrance to Jerusalem, how
wrong covetousness, ambition, and the pride of life must be in
Zion's citizens! They brought the ass, but Jesus did not use it
without the owner's consent. The trappings were such as came to
hand. We must not think the clothes on our backs too dear to
part with for the service of Christ. The chief priests and the
elders afterwards joined with the multitude that abused him upon
the cross; but none of them joined the multitude that did him
honour. Those that take Christ for their King, must lay their
all under his feet. Hosanna signifies, Save now, we beseech
thee! Blessed is he that cometh in the name of the Lord! But of
how little value is the applause of the people! The changing
multitude join the cry of the day, whether it be Hosanna, or
Crucify him. Multitudes often seem to approve the gospel, but
few become consistent disciples. When Jesus was come into
Jerusalem all the city was moved; some perhaps were moved with
joy, who waited for the Consolation of Israel; others, of the
Pharisees, were moved with envy. So various are the motions in
the minds of men upon the approach of Christ's kingdom.

#12-17 Christ found some of the courts of the temple turned into
a market for cattle and things used in the sacrifices, and
partly occupied by the money-changers. Our Lord drove them from
the place, as he had done at his entering upon his ministry,
#Joh 2:13-17|. His works testified of him more than the
hosannas; and his healing in the temple was the fulfilling the
promise, that the glory of the latter house should be greater
than the glory of the former. If Christ came now into many parts
of his visible church, how many secret evils he would discover
and cleanse! And how many things daily practised under the cloak
of religion, would he show to be more suitable to a den of
thieves than to a house of prayer!

#18-22 This cursing of the barren fig-tree represents the state
of hypocrites in general, and so teaches us that Christ looks
for the power of religion in those who profess it, and the
savour of it from those that have the show of it. His just
expectations from flourishing professors are often disappointed;
he comes to many, seeking fruit, and finds leaves only. A false
profession commonly withers in this world, and it is the effect
of Christ's curse. The fig-tree that had no fruit, soon lost its
leaves. This represents the state of the nation and people of
the Jews in particular. Our Lord Jesus found among them nothing
but leaves. And after they rejected Christ, blindness and
hardness grew upon them, till they were undone, and their place
and nation rooted up. The Lord was righteous in it. Let us
greatly fear the doom denounced on the barren fig-tree.

#23-27 As our Lord now openly appeared as the Messiah, the chief
priests and scribes were much offended, especially because he
exposed and removed the abuses they encouraged. Our Lord asked
what they thought of John's ministry and baptism. Many are more
afraid of the shame of lying than of the sin, and therefore
scruple not to speak what they know to be false, as to their own
thoughts, affections, and intentions, or their remembering and
forgetting. Our Lord refused to answer their inquiry. It is best
to shun needless disputes with wicked opposers.

#28-32 Parables which give reproof, speak plainly to the
offenders, and judge them out of their own mouths. The parable
of the two sons sent to work in the vineyard, is to show that
those who knew not John's baptism to be of God, were shamed by
those who knew it, and owned it. The whole human race are like
children whom the Lord has brought up, but they have rebelled
against him, only some are more plausible in their disobedience
than others. And it often happens, that the daring rebel is
brought to repentance and becomes the Lord's servant, while the
formalist grows hardened in pride and enmity.

#33-46 This parable plainly sets forth the sin and ruin of the
Jewish nation; and what is spoken to convict them, is spoken to
caution all that enjoy the privileges of the outward church. As
men treat God's people, they would treat Christ himself, if he
were with them. How can we, if faithful to his cause, expect a
favourable reception from a wicked world, or from ungodly
professors of Christianity! And let us ask ourselves, whether we
who have the vineyard and all its advantages, render fruits in
due season, as a people, as a family, or as separate persons.
Our Saviour, in his question, declares that the Lord of the
vineyard will come, and when he comes he will surely destroy the
wicked. The chief priests and the elders were the builders, and
they would not admit his doctrine or laws; they threw him aside
as a despised stone. But he who was rejected by the Jews, was
embraced by the Gentiles. Christ knows who will bring forth
gospel fruits in the use of gospel means. The unbelief of
sinners will be their ruin. But God has many ways of restraining
the remainders of wrath, as he has of making that which breaks
out redound to his praise. May Christ become more and more
precious to our souls, as the firm Foundation and Cornerstone of
his church. May we be willing to follow him, though despised and
hated for his sake.
$-$-$- MT:22
 
* The parable of the marriage feast. (1-14) The Pharisees
question Jesus as to the tribute. (15-22) The question of the
Sadducees as to the resurrection. (23-33) The substance of the
commandments. (34-40) Jesus questions the Pharisees. (41-46)
 
#1-14 The provision made for perishing souls in the gospel, is
represented by a royal feast made by a king, with eastern
liberality, on the marriage of his son. Our merciful God has not
only provided food, but a royal feast, for the perishing souls
of his rebellious creatures. There is enough and to spare, of
every thing that can add to our present comfort and everlasting
happiness, in the salvation of his Son Jesus Christ. The guests
first invited were the Jews. When the prophets of the Old
Testament prevailed not, nor John the Baptist, nor Christ
himself, who told them the kingdom of God was at hand, the
apostles and ministers of the gospel were sent, after Christ's
resurrection, to tell them it was come, and to persuade them to
accept the offer. The reason why sinners come not to Christ and
salvation by him, is, not because they cannot, but because they
will not. Making light of Christ, and of the great salvation
wrought out by him, is the damning sin of the world. They were
careless. Multitudes perish for ever through mere carelessness,
who show no direct aversion, but are careless as to their souls.
Also the business and profit of worldly employments hinder many
in closing with the Saviour. Both farmers and merchants must be
diligent; but whatever we have of the world in our hands, our
care must be to keep it out of our hearts, lest it come between
us and Christ. The utter ruin coming upon the Jewish church and
nation, is here represented. Persecution of Christ's faithful
ministers fills up the measure of guilt of any people. The offer
of Christ and salvation to the Gentiles was not expected; it was
such a surprise as it would be to wayfaring men, to be invited
to a royal wedding-feast. The design of the gospel is to gather
souls to Christ; all the children of God scattered abroad, #Joh
10:16; 11:52|. The case of hypocrites is represented by the
guest that had not on a wedding-garment. It concerns all to
prepare for the scrutiny; and those, and those only, who put on
the Lord Jesus, who have a Christian temper of mind, who live by
faith in Christ, and to whom he is all in all, have the
wedding-garment. The imputed righteousness of Christ, and the
sanctification of the Spirit, are both alike necessary. No man
has the wedding-garment by nature, or can form it for himself.
The day is coming, when hypocrites will be called to account for
all their presumptuous intruding into gospel ordinances, and
usurpation of gospel privileges. Take him away. Those that walk
unworthy of Christianity, forfeit all the happiness they
presumptuously claimed. Our Saviour here passes out of the
parable into that which it teaches. Hypocrites go by the light
of the gospel itself down to utter darkness. Many are called to
the wedding-feast, that is, to salvation, but few have the
wedding-garment, the righteousness of Christ, the sanctification
of the Spirit. Then let us examine ourselves whether we are in
the faith, and seek to be approved by the King.

#15-22 The Pharisees sent their disciples with the Herodians, a
party among the Jews, who were for full subjection to the Roman
emperor. Though opposed to each other, they joined against
Christ. What they said of Christ was right; whether they knew it
or not, blessed be God we know it. Jesus Christ was a faithful
Teacher, and a bold reprover. Christ saw their wickedness.
Whatever mask the hypocrite puts on, our Lord Jesus sees through
it. Christ did not interpose as a judge in matters of this
nature, for his kingdom is not of this world, but he enjoins
peaceable subjection to the powers that be. His adversaries were
reproved, and his disciples were taught that the Christian
religion is no enemy to civil government. Christ is, and will
be, the wonder, not only of his friends, but of his enemies.
They admire his wisdom, but will not be guided by it; his power,
but will not submit to it.

#23-33 The doctrines of Christ displeased the infidel Sadducees,
as well as the Pharisees and Herodians. He carried the great
truths of the resurrection and a future state, further than they
had yet been reveled. There is no arguing from the state of
things in this world, as to what will take place hereafter. Let
truth be set in a clear light, and it appears in full strength.
Having thus silenced them, our Lord proceeded to show the truth
of the doctrine of the resurrection from the books of Moses. God
declared to Moses that he was the God of the patriarchs, who had
died long before; this shows that they were then in a state of
being, capable of enjoying his favour, and proves that the
doctrine of the resurrection is clearly taught in the Old
Testament as well as in the New. But this doctrine was kept for
a more full revelation, after the resurrection of Christ, who
was the first-fruits of them that slept. All errors arise from
not knowing the Scriptures and the power of God. In this world
death takes away one after another, and so ends all earthly
hopes, joys, sorrows, and connexions. How wretched are those who
look for nothing better beyond the grave!

#34-40 An interpreter of the law asked our Lord a question, to
try, not so much his knowledge, as his judgment. The love of God
is the first and great commandment, and the sum of all the
commands of the first table. Our love of God must be sincere,
not in word and tongue only. All our love is too little to
bestow upon him, therefore all the powers of the soul must be
engaged for him, and carried out toward him. To love our
neighbour as ourselves, is the second great commandment. There
is a self-love which is corrupt, and the root of the greatest
sins, and it must be put off and mortified; but there is a
self-love which is the rule of the greatest duty: we must have a
due concern for the welfare of our own souls and bodies. And we
must love our neighbour as truly and sincerely as we love
ourselves; in many cases we must deny ourselves for the good of
others. By these two commandments let our hearts be formed as by
a mould.

#41-46 When Christ baffled his enemies, he asked what thoughts
they had of the promised Messiah? How he could be the Son of
David and yet his Lord? He quotes #Ps 110:1|. If the Christ was
to be a mere man, who would not exist till many ages after
David's death, how could his forefather call him Lord? The
Pharisees could not answer it. Nor can any solve the difficulty
except he allows the Messiah to be the Son of God, and David's
Lord equally with the Father. He took upon him human nature, and
so became God manifested in the flesh; in this sense he is the
Son of man and the Son of David. It behoves us above all things
seriously to inquire, "What think we of Christ?" Is he
altogether glorious in our eyes, and precious to our hearts? May
Christ be our joy, our confidence, our all. May we daily be made
more like to him, and more devoted to his service.
$-$-$- MT:23
 
* Jesus reproves the scribes and Pharisees. (1-12) Crimes of the
Pharisees. (13-33) The guilt of Jerusalem. (34-39)
 
#1-12 The scribes and Pharisees explained the law of Moses, and
enforced obedience to it. They are charged with hypocrisy in
religion. We can only judge according to outward appearance; but
God searches the heart. They made phylacteries. These were
scrolls of paper or parchment, wherein were written four
paragraphs of the law, to be worn on their foreheads and left
arms, #Ex 13:2-10; 13:11-16; De 6:4-9; 11:13-21|. They made
these phylacteries broad, that they might be thought more
zealous for the law than others. God appointed the Jews to make
fringes upon their garments, #Nu 15:38|, to remind them of their
being a peculiar people; but the Pharisees made them larger than
common, as if they were thereby more religious than others.
Pride was the darling, reigning sin of the Pharisees, the sin
that most easily beset them, and which our Lord Jesus takes all
occasions to speak against. For him that is taught in the word
to give respect to him that teaches, is commendable; but for him
that teaches, to demand it, to be puffed up with it, is sinful.
How much is all this against the spirit of Christianity! The
consistent disciple of Christ is pained by being put into chief
places. But who that looks around on the visible church, would
think this was the spirit required? It is plain that some
measure of this antichristian spirit prevails in every religious
society, and in every one of our hearts.

#13-33 The scribes and Pharisees were enemies to the gospel of
Christ, and therefore to the salvation of the souls of men. It
is bad to keep away from Christ ourselves, but worse also to
keep others from him. Yet it is no new thing for the show and
form of godliness to be made a cloak to the greatest enormities.
But dissembled piety will be reckoned double iniquity. They were
very busy to turn souls to be of their party. Not for the glory
of God and the good of souls, but that they might have the
credit and advantage of making converts. Gain being their
godliness, by a thousand devices they made religion give way to
their worldly interests. They were very strict and precise in
smaller matters of the law, but careless and loose in weightier
matters. It is not the scrupling a little sin that Christ here
reproves; if it be a sin, though but a gnat, it must be strained
out; but the doing that, and then swallowing a camel, or,
committing a greater sin. While they would seem to be godly,
they were neither sober nor righteous. We are really, what we
are inwardly. Outward motives may keep the outside clean, while
the inside is filthy; but if the heart and spirit be made new,
there will be newness of life; here we must begin with
ourselves. The righteousness of the scribes and Pharisees was
like the ornaments of a grave, or dressing up a dead body, only
for show. The deceitfulness of sinners' hearts appears in that
they go down the streams of the sins of their own day, while
they fancy that they should have opposed the sins of former
days. We sometimes think, if we had lived when Christ was upon
earth, that we should not have despised and rejected him, as men
then did; yet Christ in his Spirit, in his word, in his
ministers, is still no better treated. And it is just with God
to give those up to their hearts' lusts, who obstinately persist
in gratifying them. Christ gives men their true characters.

#34-39 Our Lord declares the miseries the inhabitants of
Jerusalem were about to bring upon themselves, but he does not
notice the sufferings he was to undergo. A hen gathering her
chickens under her wings, is an apt emblem of the Saviour's
tender love to those who trust in him, and his faithful care of
them. He calls sinners to take refuge under his tender
protection, keeps them safe, and nourishes them to eternal life.
The present dispersion and unbelief of the Jews, and their
future conversion to Christ, were here foretold. Jerusalem and
her children had a large share of guilt, and their punishment
has been signal. But ere long, deserved vengeance will fall on
every church which is Christian in name only. In the mean time
the Saviour stands ready to receive all who come to him. There
is nothing between sinners and eternal happiness, but their
proud and unbelieving unwillingness.
$-$-$- MT:24
 
* Christ foretells the destruction of the temple. (1-3) The
troubles before the destruction of Jerusalem. (4-28) Christ
foretells other signs and miseries, to the end of the world.
(29-41) Exhortations to watchfulness. (42-51)
 
#1-3 Christ foretells the utter ruin and destruction coming upon
the temple. A believing foresight of the defacing of all worldly
glory, will help to keep us from admiring it, and overvaluing
it. The most beautiful body soon will be food for worms, and the
most magnificent building a ruinous heap. See ye not all these
things? It will do us good so to see them as to see through
them, and see to the end of them. Our Lord having gone with his
disciples to the Mount of Olives, he set before them the order
of the times concerning the Jews, till the destruction of
Jerusalem; and as to men in general till the end of the world.

#4-28 The disciples had asked concerning the times, When these
things should be? Christ gave them no answer to that; but they
had also asked, What shall be the sign? This question he answers
fully. The prophecy first respects events near at hand, the
destruction of Jerusalem, the end of the Jewish church and
state, the calling of the Gentiles, and the setting up of
Christ's kingdom in the world; but it also looks to the general
judgment; and toward the close, points more particularly to the
latter. What Christ here said to his disciples, tended more to
promote caution than to satisfy their curiosity; more to prepare
them for the events that should happen, than to give a distinct
idea of the events. This is that good understanding of the times
which all should covet, thence to infer what Israel ought to do.
Our Saviour cautions his disciples to stand on their guard
against false teachers. And he foretells wars and great
commotions among nations. From the time that the Jews rejected
Christ, and he left their house desolate, the sword never
departed from them. See what comes of refusing the gospel. Those
who will not hear the messengers of peace, shall be made to hear
the messengers of war. But where the heart is fixed, trusting in
God, it is kept in peace, and is not afraid. It is against the
mind of Christ, that his people should have troubled hearts,
even in troublous times. When we looked forward to the eternity
of misery that is before the obstinate refusers of Christ and
his gospel, we may truly say, The greatest earthly judgments are
but the beginning of sorrows. It is comforting that some shall
endure even to the end. Our Lord foretells the preaching of the
gospel in all the world. The end of the world shall not be till
the gospel has done its work. Christ foretells the ruin coming
upon the people of the Jews; and what he said here, would be of
use to his disciples, for their conduct and for their comfort.
If God opens a door of escape, we ought to make our escape,
otherwise we do not trust God, but tempt him. It becomes
Christ's disciples, in times of public trouble, to be much in
prayer: that is never out of season, but in a special manner
seasonable when we are distressed on every side. Though we must
take what God sends, yet we may pray against sufferings; and it
is very trying to a good man, to be taken by any work of
necessity from the solemn service and worship of God on the
sabbath day. But here is one word of comfort, that for the
elect's sake these days shall be made shorter than their enemies
designed, who would have cut all off, if God, who used these
foes to serve his own purpose, had not set bounds to their
wrath. Christ foretells the rapid spreading of the gospel in the
world. It is plainly seen as the lightning. Christ preached his
gospel openly. The Romans were like an eagle, and the ensign of
their armies was an eagle. When a people, by their sin, make
themselves as loathsome carcasses, nothing can be expected but
that God should send enemies to destroy them. It is very
applicable to the day of judgment, the coming of our Lord Jesus
Christ in that day, #2Th 2:1|. Let us give diligence to make our
calling and election sure; then may we know that no enemy or
deceiver shall ever prevail against us.

#29-41 Christ foretells his second coming. It is usual for
prophets to speak of things as near and just at hand, to express
the greatness and certainty of them. Concerning Christ's second
coming, it is foretold that there shall be a great change, in
order to the making all things new. Then they shall see the Son
of man coming in the clouds. At his first coming, he was set for
a sign that should be spoken against, but at his second coming,
a sign that should be admired. Sooner or later, all sinners will
be mourners; but repenting sinners look to Christ, and mourn
after a godly sort; and those who sow in those tears shall
shortly reap in joy. Impenitent sinners shall see Him whom they
have pierced, and, though they laugh now, shall mourn and weep
in endless horror and despair. The elect of God are scattered
abroad; there are some in all places, and all nations; but when
that great gathering day comes, there shall not one of them be
missing. Distance of place shall keep none out of heaven. Our
Lord declares that the Jews should never cease to be a distinct
people, until all things he had been predicting were fulfilled.
His prophecy reaches to the day of final judgment; therefore he
here, ver. 34, foretells that Judah shall never cease to exist
as a distinct people, so long as this world shall endure. Men of
the world scheme and plan for generation upon generation here,
but they plan not with reference to the overwhelming,
approaching, and most certain event of Christ's second coming,
which shall do away every human scheme, and set aside for ever
all that God forbids. That will be as surprising a day, as the
deluge to the old world. Apply this, first, to temporal
judgments, particularly that which was then hastening upon the
nation and people of the Jews. Secondly, to the eternal
judgment. Christ here shows the state of the old world when the
deluge came. They were secure and careless; they knew not, until
the flood came; and they believed not. Did we know aright that
all earthly things must shortly pass away, we should not set our
eyes and hearts so much upon them as we do. The evil day is not
the further off for men's putting it far from them. What words
can more strongly describe the suddenness of our Saviour's
coming! Men will be at their respective businesses, and suddenly
the Lord of glory will appear. Women will be in their house
employments, but in that moment every other work will be laid
aside, and every heart will turn inward and say, It is the Lord!
Am I prepared to meet him? Can I stand before him? And what, in
fact, is the day of judgment to the whole world, but the day of
death to every one?

#42-51 To watch for Christ's coming, is to maintain that temper
of mind which we would be willing that our Lord should find us
in. We know we have but a little time to live, we cannot know
that we have a long time to live; much less do we know the time
fixed for the judgment. Our Lord's coming will be happy to those
that shall be found ready, but very dreadful to those that are
not. If a man, professing to be the servant of Christ, be an
unbeliever, covetous, ambitious, or a lover of pleasure, he will
be cut off. Those who choose the world for their portion in this
life, will have hell for their portion in the other life. May
our Lord, when he cometh, pronounce us blessed, and present us
to the Father, washed in his blood, purified by his Spirit, and
fit to be partakers of the inheritance of the saints in light.
$-$-$- MT:25
 
* The parable of the ten virgins. (1-13) The parable of the
talents. (14-30) The judgment. (31-46)
 
#1-13 The circumstances of the parable of the ten virgins were
taken from the marriage customs among the Jews, and explain the
great day of Christ's coming. See the nature of Christianity. As
Christians we profess to attend upon Christ, to honour him, also
to be waiting for his coming. Sincere Christians are the wise
virgins, and hypocrites the foolish ones. Those are the truly
wise or foolish that are so in the affairs of their souls. Many
have a lamp of profession in their hands, but have not, in their
hearts, sound knowledge and settled resolution, which are needed
to carry them through the services and trials of the present
state. Their hearts are not stored with holy dispositions, by
the new-creating Spirit of God. Our light must shine before men
in good works; but this is not likely to be long done, unless
there is a fixed, active principle in the heart, of faith in
Christ, and love to God and our brethren. They all slumbered and
slept. The delay represents the space between the real or
apparent conversion of these professors, and the coming of
Christ, to take them away by death, or to judge the world. But
though Christ tarry past our time, he will not tarry past the
due time. The wise virgins kept their lamps burning, but they
did not keep themselves awake. Too many real Christians grow
remiss, and one degree of carelessness makes way for another.
Those that allow themselves to slumber, will scarcely keep from
sleeping; therefore dread the beginning of spiritual decays. A
startling summons was given. Go ye forth to meet Him, is a call
to those prepared. The notice of Christ's approach, and the call
to meet him, will awaken. Even those best prepared for death
have work to do to get actually ready, #2Pe 3:14|. It will be a
day of search and inquiry; and it concerns us to think how we
shall then be found. Some wanted oil to supply their lamps when
going out. Those that take up short of true grace, will
certainly find the want of it one time or other. An outward
profession may light a man along this world, but the damps of
the valley of the shadow of death will put out such a light.
Those who care not to live the life, yet would die the death of
the righteous. But those that would be saved, must have grace of
their own; and those that have most grace, have none to spare.
The best need more from Christ. And while the poor alarmed soul
addresses itself, upon a sick-bed, to repentance and prayer, in
awful confusion, death comes, judgment comes, the work is
undone, and the poor sinner is undone for ever. This comes of
having oil to buy when we should burn it, grace to get when we
should use it. Those, and those only, shall go to heaven
hereafter, that are made ready for heaven here. The suddenness
of death and of Christ's coming to us then, will not hinder our
happiness, if we have been prepared. The door was shut. Many
will seek admission into heaven when it is too late. The vain
confidence of hypocrites will carry them far in expectations of
happiness. The unexpected summons of death may alarm the
Christian; but, proceeding without delay to trim his lamp, his
graces often shine more bright; while the mere professor's
conduct shows that his lamp is going out. Watch therefore,
attend to the business of your souls. Be in the fear of the Lord
all the day long.

#14-30 Christ keeps no servants to be idle: they have received
their all from him, and have nothing they can call their own but
sin. Our receiving from Christ is in order to our working for
him. The manifestation of the Spirit is given to every man to
profit withal. The day of account comes at last. We must all be
reckoned with as to what good we have got to our own souls, and
have done to others, by the advantages we have enjoyed. It is
not meant that the improving of natural powers can entitle a man
to Divine grace. It is the real Christian's liberty and
privilege to be employed as his Redeemer's servant, in promoting
his glory, and the good of his people: the love of Christ
constrains him to live no longer to himself, but to Him that
died for him, and rose again. Those who think it impossible to
please God, and in vain to serve him, will do nothing to purpose
in religion. They complain that He requires of them more than
they are capable of, and punishes them for what they cannot
help. Whatever they may pretend, the fact is, they dislike the
character and work of the Lord. The slothful servant is
sentenced to be deprived of his talent. This may be applied to
the blessings of this life; but rather to the means of grace.
Those who know not the day of their visitation, shall have the
things that belong to their peace hid from their eyes. His doom
is, to be cast into outer darkness. It is a usual way of
expressing the miseries of the damned in hell. Here, as in what
was said to the faithful servants, our Saviour goes out of the
parable into the thing intended by it, and this serves as a key
to the whole. Let us not envy sinners, or covet any of their
perishing possessions.

#31-46 This is a description of the last judgment. It is as an
explanation of the former parables. There is a judgment to come,
in which every man shall be sentenced to a state of everlasting
happiness, or misery. Christ shall come, not only in the glory
of his Father, but in his own glory, as Mediator. The wicked and
godly here dwell together, in the same cities, churches,
families, and are not always to be known the one from the other;
such are the weaknesses of saints, such the hypocrisies of
sinners; and death takes both: but in that day they will be
parted for ever. Jesus Christ is the great Shepherd; he will
shortly distinguish between those that are his, and those that
are not. All other distinctions will be done away; but the great
one between saints and sinners, holy and unholy, will remain for
ever. The happiness the saints shall possess is very great. It
is a kingdom; the most valuable possession on earth; yet this is
but a faint resemblance of the blessed state of the saints in
heaven. It is a kingdom prepared. The Father provided it for
them in the greatness of his wisdom and power; the Son purchased
it for them; and the blessed Spirit, in preparing them for the
kingdom, is preparing it for them. It is prepared for them: it
is in all points adapted to the new nature of a sanctified soul.
It is prepared from the foundation of the world. This happiness
was for the saints, and they for it, from all eternity. They
shall come and inherit it. What we inherit is not got by
ourselves. It is God that makes heirs of heaven. We are not to
suppose that acts of bounty will entitle to eternal happiness.
Good works done for God's sake, through Jesus Christ, are here
noticed as marking the character of believers made holy by the
Spirit of Christ, and as the effects of grace bestowed on those
who do them. The wicked in this world were often called to come
to Christ for life and rest, but they turned from his calls; and
justly are those bid to depart from Christ, that would not come
to him. Condemned sinners will in vain offer excuses. The
punishment of the wicked will be an everlasting punishment;
their state cannot be altered. Thus life and death, good and
evil, the blessing and the curse, are set before us, that we may
choose our way, and as our way so shall our end be.
$-$-$- MT:26
 
* The rulers conspire against Christ. (1-5) Christ anointed at
Bethany. (6-13) Judas bargains to betray Christ. (14-16) The
Passover. (17-25) Christ institutes his holy supper. (26-30) He
warns his disciples. (31-35) His agony in the garden. (36-46) He
is betrayed. (47-56) Christ before Caiaphas. (57-68) Peter
denies him. (69-75)

#1-5 Our Lord had often told of his sufferings as at a distance,
now he speaks of them as at hand. At the same time the Jewish
council consulted how they might put him to death secretly. But
it pleased God to defeat their intention. Jesus, the true
paschal Lamb, was to be sacrificed for us at that very time, and
his death and resurrection rendered public.

#6-13 The pouring ointment upon the head of Christ was a token
of the highest respect. Where there is true love in the heart to
Jesus Christ, nothing will be thought too good to bestow upon
him. The more Christ's servants and their services are cavilled
at, the more he manifests his acceptance. This act of faith and
love was so remarkable, that it would be reported, as a memorial
of Mary's faith and love, to all future ages, and in all places
where the gospel should be preached. This prophecy is fulfilled.

#14-16 There were but twelve called apostles, and one of them
was like a devil; surely we must never expect any society to be
quite pure on this side heaven. The greater profession men make
of religion, the greater opportunity they have of doing
mischief, if their hearts be not right with God. Observe, that
Christ's own disciple, who knew so well his doctrine and manner
of his life, and was false to him, could not charge him with any
thing criminal, though it would have served to justify his
treachery. What did Judas want? Was not he welcome wherever his
Master was? Did he not fare as Christ fared? It is not the lack,
but the love of money, that is the root of all evil. After he
had made that wicked bargain, Judas had time to repent, and to
revoke it; but when lesser acts of dishonesty have hardened the
conscience men do without hesitation that which is more
shameful.

#17-25 Observe, the place for their eating the passover was
pointed out by Christ to the disciples. He knows those hidden
ones who favour his cause, and will graciously visit all who are
willing to receive him. The disciples did as Jesus had
appointed. Those who would have Christ's presence in the gospel
passover, must do what he says. It well becomes the disciples of
Christ always to be jealous over themselves, especially in
trying times. We know not how strongly we may be tempted, nor
how far God may leave us to ourselves, therefore we have reason
not to be high-minded, but to fear. Heart-searching examination
and fervent prayer are especially proper before the Lord's
supper, that, as Christ our Passover is now sacrificed for us,
we may keep this feast, renewing our repentance, our faith in
his blood, and surrendering ourselves to his service.

#26-30 This ordinance of the Lord's supper is to us the passover
supper, by which we commemorate a much greater deliverance than
that of Israel out of Egypt. Take, eat; accept of Christ as he
is offered to you; receive the atonement, approve of it, submit
to his grace and his government. Meat looked upon, be the dish
ever so well garnished, will not nourish; it must be fed upon:
so must the doctrine of Christ. This is my body; that is,
spiritually, it signifies and represents his body. We partake of
the sun, not by having the sun put into our hands, but the beams
of it darted down upon us; so we partake of Christ by partaking
of his grace, and the blessed fruits of the breaking of his
body. The blood of Christ is signified and represented by the
wine. He gave thanks, to teach us to look to God in every part
of the ordinance. This cup he gave to the disciples with a
command, Drink ye all of it. The pardon of sin is that great
blessing which is, in the Lord's supper, conferred on all true
believers; it is the foundation of all other blessings. He takes
leave of such communion; and assures them of a happy meeting
again at last; "Until that day when I drink it new with you",
may be understood of the joys and glories of the future state,
which the saints shall partake with the Lord Jesus. That will be
the kingdom of his Father; the wine of consolation will there be
always new. While we look at the outward signs of Christ's body
broken and his blood shed for the remission of our sins, let us
recollect that the feast cost him as much as though he had
literally given his flesh to be eaten and his blood for us to
drink.

#31-35 Improper self-confidence, like that of Peter, is the
first step to a fall. There is a proneness in all of us to be
over-confident. But those fall soonest and foulest, who are the
most confident in themselves. Those are least safe, who think
themselves most secure. Satan is active to lead such astray;
they are most off their guard: God leaves them to themselves, to
humble them.

#36-46 He who made atonement for the sins of mankind, submitted
himself in a garden of suffering, to the will of God, from which
man had revolted in a garden of pleasure. Christ took with him
into that part of the garden where he suffered his agony, only
those who had witnessed his glory in his transfiguration. Those
are best prepared to suffer with Christ, who have by faith
beheld his glory. The words used denote the most entire
dejection, amazement, anguish, and horror of mind; the state of
one surrounded with sorrows, overwhelmed with miseries, and
almost swallowed up with terror and dismay. He now began to be
sorrowful, and never ceased to be so till he said, It is
finished. He prayed that, if possible, the cup might pass from
him. But he also showed his perfect readiness to bear the load
of his sufferings; he was willing to submit to all for our
redemption and salvation. According to this example of Christ,
we must drink of the bitterest cup which God puts into our
hands; though nature struggle, it must submit. It should be more
our care to get troubles sanctified, and our hearts satisfied
under them, than to get them taken away. It is well for us that
our salvation is in the hand of One who neither slumbers nor
sleeps. All are tempted, but we should be much afraid of
entering into temptation. To be secured from this, we should
watch and pray, and continually look unto the Lord to hold us up
that we may be safe. Doubtless our Lord had a clear and full
view of the sufferings he was to endure, yet he spoke with the
greatest calmness till this time. Christ was a Surety, who
undertook to be answerable for our sins. Accordingly he was made
sin for us, and suffered for our sins, the Just for the unjust;
and Scripture ascribes his heaviest sufferings to the hand of
God. He had full knowledge of the infinite evil of sin, and of
the immense extent of that guilt for which he was to atone; with
awful views of the Divine justice and holiness, and the
punishment deserved by the sins of men, such as no tongue can
express, or mind conceive. At the same time, Christ suffered
being tempted; probably horrible thoughts were suggested by
Satan that tended to gloom and every dreadful conclusion: these
would be the more hard to bear from his perfect holiness. And
did the load of imputed guilt so weigh down the soul of Him of
whom it is said, He upholdeth all things by the word of his
power? into what misery then must those sink whose sins are left
upon their own heads! How will those escape who neglect so great
salvation?

#47-56 No enemies are so much to be abhorred as those professed
disciples that betray Christ with a kiss. God has no need of our
services, much less of our sins, to bring about his purposes.
Though Christ was crucified through weakness, it was voluntary
weakness; he submitted to death. If he had not been willing to
suffer, they could not conquer him. It was a great sin for those
who had left all to follow Jesus; now to leave him for they knew
not what. What folly, for fear of death to flee from Him, whom
they knew and acknowledged to be the Fountain of life!

#57-68 Jesus was hurried into Jerusalem. It looks ill, and bodes
worse, when those who are willing to be Christ's disciples, are
not willing to be known to be so. Here began Peter's denying
him: for to follow Christ afar off, is to begin to go back from
him. It is more our concern to prepare for the end, whatever it
may be, than curiously to ask what the end will be. The event is
God's, but the duty is ours. Now the Scriptures were fulfilled,
which said, False witnesses are risen up against me. Christ was
accused, that we might not be condemned; and if at any time we
suffer thus, let us remember we cannot expect to fare better
than our Master. When Christ was made sin for us, he was silent,
and left it to his blood to speak. Hitherto Jesus had seldom
professed expressly to be the Christ, the Son of God; the tenor
of his doctrine spoke it, and his miracles proved it; but now he
would not omit to make an open confession of it. It would have
looked like declining his sufferings. He thus confessed, as an
example and encouragement to his followers, to confess him
before men, whatever hazard they ran. Disdain, cruel mocking,
and abhorrence, are the sure portion of the disciple as they
were of the Master, from such as would buffet and deride the
Lord of glory. These things were exactly foretold in the
fiftieth chapter of Isaiah. Let us confess Christ's name, and
bear the reproach, and he will confess us before his Father's
throne.

#69-75 Peter's sin is truly related, for the Scriptures deal
faithfully. Bad company leads to sin: those who needlessly
thrust themselves into it, may expect to be tempted and
insnared, as Peter. They scarcely can come out of such company
without guilt or grief, or both. It is a great fault to be shy
of Christ; and to dissemble our knowledge of him, when we are
called to own him, is, in effect, to deny him. Peter's sin was
aggravated; but he fell into the sin by surprise, not as Judas,
with design. But conscience should be to us as the crowing of
the cock, to put us in mind of the sins we had forgotten. Peter
was thus left to fall, to abate his self-confidence, and render
him more modest, humble, compassionate, and useful to others.
The event has taught believers many things ever since, and if
infidels, Pharisees, and hypocrites stumble at it or abuse it,
it is at their peril. Little do we know how we should act in
very difficult situations, if we were left to ourselves. Let
him, therefore, that thinketh he standeth, take heed lest he
fall; let us all distrust our own hearts, and rely wholly on the
Lord. Peter wept bitterly. Sorrow for sin must not be slight,
but great and deep. Peter, who wept so bitterly for denying
Christ, never denied him again, but confessed him often in the
face of danger. True repentance for any sin will be shown by the
contrary grace and duty; that is a sign of our sorrowing not
only bitterly, but sincerely.
$-$-$- MT:27
 
* Christ delivered to Pilate, The despair of Judas. (1-10)
Christ before Pilate. (11-25) Barabbas loosed, Christ mocked.
(26-30) Christ led to be crucified. (31-34) He is crucified.
(35-44) The death of Christ. (45-50) Events at the crucifixion.
(51-56) The burial of Christ. (57-61) The sepulchre secured.
(62-66)

#1-10 Wicked men see little of the consequences of their crimes
when they commit them, but they must answer for them all. In the
fullest manner Judas acknowledged to the chief priests that he
had sinned, and betrayed an innocent person. This was full
testimony to the character of Christ; but the rulers were
hardened. Casting down the money, Judas departed, and went and
hanged himself, not being able to bear the terror of Divine
wrath, and the anguish of despair. There is little doubt but
that the death of Judas was before that of our blessed Lord. But
was it nothing to them that they had thirsted after this blood,
and hired Judas to betray it, and had condemned it to be shed
unjustly? Thus do fools make a mock at sin. Thus many make light
of Christ crucified. And it is a common instance of the
deceitfulness of our hearts, to make light of our own sin by
dwelling upon other people's sins. But the judgment of God is
according to truth. Many apply this passage of the buying the
piece of ground, with the money Judas brought back, to signify
the favour intended by the blood of Christ to strangers, and
sinners of the Gentiles. It fulfilled a prophecy, #Zec 11:12|.
Judas went far toward repentance, yet it was not to salvation.
He confessed, but not to God; he did not go to him, and say, I
have sinned, Father, against heaven. Let none be satisfied with
such partial convictions as a man may have, and yet remain full
of pride, enmity, and rebellion.

#11-25 Having no malice against Jesus, Pilate urged him to clear
himself, and laboured to get him discharged. The message from
his wife was a warning. God has many ways of giving checks to
sinners, in their sinful pursuits, and it is a great mercy to
have such checks from Providence, from faithful friends, and
from our own consciences. O do not this abominable thing which
the Lord hates! is what we may hear said to us, when we are
entering into temptation, if we will but regard it. Being
overruled by the priests, the people made choice of Barabbas.
Multitudes who choose the world, rather than God, for their
ruler and portion, thus choose their own delusions. The Jews
were so bent upon the death of Christ, that Pilate thought it
would be dangerous to refuse. And this struggle shows the power
of conscience even on the worst men. Yet all was so ordered to
make it evident that Christ suffered for no fault of his own,
but for the sins of his people. How vain for Pilate to expect to
free himself from the guilt of the innocent blood of a righteous
person, whom he was by his office bound to protect! The Jews'
curse upon themselves has been awfully answered in the
sufferings of their nation. None could bear the sin of others,
except Him that had no sin of his own to answer for. And are we
not all concerned? Is not Barabbas preferred to Jesus, when
sinners reject salvation that they may retain their darling
sins, which rob God of his glory, and murder their souls? The
blood of Christ is now upon us for good, through mercy, by the
Jews' rejection of it. O let us flee to it for refuge!

#26-30 Crucifixion was a death used only among the Romans; it
was very terrible and miserable. A cross was laid on the ground,
to which the hands and feet were nailed, it was then lifted up
and fixed upright, so that the weight of the body hung on the
nails, till the sufferer died in agony. Christ thus answered the
type of the brazen serpent raised on a pole. Christ underwent
all the misery and shame here related, that he might purchase
for us everlasting life, and joy, and glory.

#31-34 Christ was led as a Lamb to the slaughter, as a Sacrifice
to the altar. Even the mercies of the wicked are really cruel.
Taking the cross from him, they compelled one Simon to bear it.
Make us ready, O Lord, to bear the cross thou hast appointed us,
and daily to take it up with cheerfulness, following thee. Was
ever sorrow like unto his sorrow? And when we behold what manner
of death he died, let us in that behold with what manner of love
he loved us. As if death, so painful a death, were not enough,
they added to its bitterness and terror in several ways.

#35-44 It was usual to put shame upon malefactors, by a writing
to notify the crime for which they suffered. So they set up one
over Christ's head. This they designed for his reproach, but God
so overruled it, that even his accusation was to his honour.
There were crucified with him at the same time, two robbers. He
was, at his death, numbered among the transgressors, that we, at
our death, might be numbered among the saints. The taunts and
jeers he received are here recorded. The enemies of Christ
labour to make others believe that of religion and of the people
of God, which they themselves know to be false. The chief
priests and scribes, and the elders, upbraid Jesus with being
the King of Israel. Many people could like the King of Israel
well enough, if he would but come down from the cross; if they
could but have his kingdom without the tribulation through which
they must enter into it. But if no cross, then no Christ, no
crown. Those that would reign with him, must be willing to
suffer with him. Thus our Lord Jesus, having undertaken to
satisfy the justice of God, did it, by submitting to the
punishment of the worst of men. And in every minute particular
recorded about the sufferings of Christ, we find some prediction
in the Prophets or the Psalms fulfilled.

#45-50 During the three hours which the darkness continued,
Jesus was in agony, wrestling with the powers of darkness, and
suffering his Father's displeasure against the sin of man, for
which he was now making his soul an offering. Never were there
three such hours since the day God created man upon the earth,
never such a dark and awful scene; it was the turning point of
that great affair, man's redemption and salvation. Jesus uttered
a complaint from #Ps 22:1|. Hereby he teaches of what use the
word of God is to direct us in prayer, and recommends the use of
Scripture expressions in prayer. The believer may have tasted
some drops of bitterness, but he can only form a very feeble
idea of the greatness of Christ's sufferings. Yet, hence he
learns something of the Saviour's love to sinners; hence he gets
deeper conviction of the vileness and evil of sin, and of what
he owes to Christ, who delivers him from the wrath to come. His
enemies wickedly ridiculed his complaint. Many of the reproaches
cast upon the word of God and the people of God, arise, as here,
from gross mistakes. Christ, just before he expired, spake in
his full strength, to show that his life was not forced from
him, but was freely delivered into his Father's hands. He had
strength to bid defiance to the powers of death: and to show
that by the eternal Spirit he offered himself, being the Priest
as well as the Sacrifice, he cried with a loud voice. Then he
yielded up the ghost. The Son of God upon the cross, did die by
the violence of the pain he was put to. His soul was separated
from his body, and so his body was left really and truly dead.
It was certain that Christ did die, for it was needful that he
should die. He had undertaken to make himself an offering for
sin, and he did it when he willingly gave up his life.

#51-56 The rending of the veil signified that Christ, by his
death, opened a way to God. We have an open way through Christ
to the throne of grace, or mercy-seat now, and to the throne of
glory hereafter. When we duly consider Christ's death, our hard
and rocky hearts should be rent; the heart, and not the
garments. That heart is harder than a rock that will not yield,
that will not melt, where Jesus Christ is plainly set forth
crucified. The graves were opened, and many bodies of saints
which slept, arose. To whom they appeared, in what manner, and
how they disappeared, we are not told; and we must not desire to
be wise above what is written. The dreadful appearances of God
in his providence, sometimes work strangely for the conviction
and awakening of sinners. This was expressed in the terror that
fell upon the centurion and the Roman soldiers. We may reflect
with comfort on the abundant testimonies given to the character
of Jesus; and, seeking to give no just cause of offence, we may
leave it to the Lord to clear our characters, if we live to Him.
Let us, with an eye of faith, behold Christ and him crucified,
and be affected with that great love wherewith he loved us. But
his friends could give no more than a look; they beheld him, but
could not help him. Never were the horrid nature and effects of
sin so tremendously displayed, as on that day when the beloved
Son of the Father hung upon the cross, suffering for sin, the
Just for the unjust, that he might bring us to God. Let us yield
ourselves willingly to his service.

#57-61 In the burial of Christ was nothing of pomp or solemnity.
As Christ had not a house of his own, wherein to lay his head,
while he lived, so he had not a grave of his own, wherein to lay
his body, when he was dead. Our Lord Jesus, who had no sin of
his own, had no grave of his own. The Jews designed that he
should have made his grave with the wicked, should have been
buried with the thieves with whom he was crucified, but God
overruled it, so that he should make it with the rich in his
death, #Isa 53:9|. And although to the eye of man the beholding
a funeral may cause terror, yet if we remember how Christ by his
burial has changed the nature of the grave to believers, it
should make us rejoice. And we are ever to imitate Christ's
burial in being continually occupied in the spiritual burial of
our sins.

#62-66 On the Jewish sabbath, the chief priests and Pharisees,
when they should have been at their devotions, were dealing with
Pilate about securing the sepulchre. This was permitted that
there might be certain proof of our Lord's resurrection. Pilate
told them that they might secure the sepulchre as carefully as
they could. They sealed the stone, and set a guard, and were
satisfied that all needful care was taken. But to guard the
sepulchre against the poor weak disciples was folly, because
needless; while to think to guard it against the power of God,
was folly, because fruitless, and to no purpose; yet they
thought they dealt wisely. But the Lord took the wise in their
own craftiness. Thus shall all the rage and the plans of
Christ's enemies be made to promote his glory.
$-$-$- MT:28
 
* Christ's resurrection. (1-8) He appears to the women. (9,10)
Confession of the soldiers. (11-15) Christ's commission to his
disciples. (16-20)
 
#1-8 Christ rose the third day after his death; that was the
time he had often spoken of. On the first day of the first week
God commanded the light to shine out of darkness. On this day
did He who is the Light of the world, shine out of the darkness
of the grave; and this day is from henceforward often mentioned
in the New Testament, as the day which Christians religiously
observed in solemn assemblies, to the honour of Christ. Our Lord
Jesus could have rolled back the stone by his own power, but he
chose to have it done by an angel. The resurrection of Christ,
as it is the joy of his friends, so it is the terror and
confusion of his enemies. The angel encouraged the women against
their fears. Let the sinners in Zion be afraid. Fear not ye, for
his resurrection will be your consolation. Our communion with
him must be spiritual, by faith in his word. When we are ready
to make this world our home, and to say, It is good to be here,
then let us remember our Lord Jesus is not here, he is risen;
therefore let our hearts rise, and seek the things that are
above. He is risen, as he said. Let us never think that strange
which the word of Christ has told us to expect; whether the
sufferings of this present time, or the glory that is to be
revealed. It may have a good effect upon us, by faith to view
the place where the Lord lay. Go quickly. It was good to be
there, but the servants of God have other work appointed. Public
usefulness must be chosen before the pleasure of secret
communion with God. Tell the disciples, that they may be
comforted under their present sorrows. Christ knows where his
disciples dwell, and will visit them. Even to those at a
distance from the plenty of the means of grace, he will
graciously manifest himself. The fear and the joy together
quickened their pace. The disciples of Christ should be forward
to make known to each other their experiences of communion with
their Lord; and should tell others what God has done for their
souls.

#9,10 God's gracious visits usually meet us in the way of duty;
and to those who use what they have for others' benefit, more
shall be given. This interview with Christ was unexpected; but
Christ was nigh them, and still is nigh us in the word. The
salutation speaks the good-will of Christ to man, even since he
entered upon his state of exaltation. It is the will of Christ
that his people should be a cheerful, joyful people, and his
resurrection furnishes abundant matter for joy. Be not afraid.
Christ rose from the dead, to silence his people's fears, and
there is enough in that to silence them. The disciples had just
before shamefully deserted him in his sufferings; but, to show
that he could forgive, and to teach us to do so, he calls them
brethren. Notwithstanding his majesty and purity, and our
meanness and unworthiness, he still condescends to call
believers his brethren.

#11-15 What wickedness is it which men will not be brought to by
the love of money! Here was large money given to the soldiers
for advancing that which they knew to be a lie, yet many grudge
a little money for advancing what they know to be the truth. Let
us never starve a good cause, when we see bad ones so liberally
supported. The priests undertook to secure them from the sword
of Pilate, but could not secure these soldiers from the sword of
God's justice, which hangs over the heads of those that love and
make a lie. Those men promise more than they can perform, who
undertake to save a man harmless in doing a wilful sin. But this
falsehood disproved itself. Had the soldiers been all asleep,
they could not have known what passed. If any had been awake,
they would have roused the others and prevented the removal; and
certainly if they had been asleep, they never would have dared
to confess it; while the Jewish rulers would have been the first
to call for their punishment. Again, had there been any truth in
the report, the rulers would have prosecuted the apostles with
severity for it. The whole shows that the story was entirely
false. And we must not charge such things to the weakness of the
understanding, but to the wickedness of the heart. God left them
to expose their own course. The great argument to prove Christ
to be the Son of God, is his resurrection; and none could have
more convincing proofs of the truth of that than these soldiers;
yet they took bribes to hinder others from believing. The
plainest evidence will not affect men, without the work of the
Holy Spirit.

#16-20 This evangelist passes over other appearances of Christ,
recorded by Luke and John, and hastens to the most solemn; one
appointed before his death, and after his resurrection. All that
see the Lord Jesus with an eye of faith, will worship him. Yet
the faith of the sincere may be very weak and wavering. But
Christ gave such convincing proofs of his resurrection, as made
their faith to triumph over doubts. He now solemnly commissioned
the apostles and his ministers to go forth among all nations.
The salvation they were to preach, is a common salvation;
whoever will, let him come, and take the benefit; all are
welcome to Christ Jesus. Christianity is the religion of a
sinner who applies for salvation from deserved wrath and from
sin; he applies to the mercy of the Father, through the
atonement of the incarnate Son, and by the sanctification of the
Holy Spirit, and gives up himself to be the worshipper and
servant of God, as the Father, Son, and Holy Ghost, three
Persons but one God, in all his ordinances and commandments.
Baptism is an outward sign of that inward washing, or
sanctification of the Spirit, which seals and evidences the
believer's justification. Let us examine ourselves, whether we
really possess the inward and spiritual grace of a death unto
sin, and a new birth unto righteousness, by which those who were
the children of wrath become the children of God. Believers
shall have the constant presence of their Lord always; all days,
every day. There is no day, no hour of the day, in which our
Lord Jesus is not present with his churches and with his
ministers; if there were, in that day, that hour, they would be
undone. The God of Israel, the Saviour, is sometimes a God that
hideth himself, but never a God at a distance. To these precious
words Amen is added. Even so, Lord Jesus, be thou with us and
all thy people; cause thy face to shine upon us, that thy way
may be known upon earth, thy saving health among all nations.
$-$-$- MR:1
 
** Mark was a sister's son to Barnabas, #Col 4:10|; and #Ac
12:12| shows that he was the son of Mary, a pious woman of
Jerusalem, at whose house the apostles and first Christians
assembled. From Peter's styling him his son, #1Pe 5:13|, the
evangelist is supposed to have been converted by that apostle.
Thus Mark was closely united with the followers of our Lord, if
not himself one of the number. Mark wrote at Rome; some suppose
that Peter dictated to him, though the general testimony is,
that the apostle having preached at Rome, Mark, who was the
apostle's companion, and had a clear understanding of what Peter
delivered, was desired to commit the particulars to writing. And
we may remark, that the great humility of Peter is very plain
where any thing is said about himself. Scarcely an action or a
work of Christ is mentioned, at which this apostle was not
present, and the minuteness shows that the facts were related by
an eye-witness. This Gospel records more of the miracles than of
the discourses of our Lord, and though in many things it relates
the same things as the Gospel according to St. Matthew, we may
reap advantages from reviewing the same events, placed by each
of the evangelists in that point of view which most affected his
own mind.
 
* The office of John the Baptist. (1-8) The baptism and
temptation of Christ. (9-13) Christ preaches and calls
disciples. (14-22) He casts out an unclean spirit. (23-28) He
heals many diseased. (29-39) He heals a leper. (40-45)
 
#1-8. Isaiah and Malachi each spake concerning the beginning of
the gospel of Jesus Christ, in the ministry of John. From these
prophets we may observe, that Christ, in his gospel, comes among
us, bringing with him a treasure of grace, and a sceptre of
government. Such is the corruption of the world, that there is
great opposition to his progress. When God sent his Son into the
world, he took care, and when he sends him into the heart, he
takes care, to prepare his way before him. John thinks himself
unworthy of the meanest office about Christ. The most eminent
saints have always been the most humble. They feel their need of
Christ's atoning blood and sanctifying Spirit, more than others.
The great promise Christ makes in his gospel to those who have
repented, and have had their sins forgiven them, is, they shall
be baptized with the Holy Ghost; shall be purified by his
graces, and refreshed by his comforts. We use the ordinances,
word, and sacraments without profit and comfort, for the most
part, because we have not of that Divine light within us; and we
have it not because we ask it not; for we have his word that
cannot fail, that our heavenly Father will give this light, his
Holy Spirit, to those that ask it.

#9-13 Christ's baptism was his first public appearance, after he
had long lived unknown. How much hidden worth is there, which in
this world is not known! But sooner or later it shall be known,
as Christ was. He took upon himself the likeness of sinful
flesh; and thus, for our sakes, he sanctified himself, that we
also might be sanctified, and be baptized with him, #Joh 17:19|.
See how honourably God owned him, when he submitted to John's
baptism. He saw the Spirit descending upon him like a dove. We
may see heaven opened to us, when we perceive the Spirit
descending and working upon us. God's good work in us, is sure
evidence of his good will towards us, and preparations for us.
As to Christ's temptation, Mark notices his being in the
wilderness and that he was with the wild beasts. It was an
instance of his Father's care of him, which encouraged him the
more that his Father would provide for him. Special protections
are earnests of seasonable supplies. The serpent tempted the
first Adam in the garden, the Second Adam in the wilderness;
with different success indeed; and ever since he still tempts
the children of both, in all places and conditions. Company and
conversation have their temptations; and being alone, even in a
wilderness, has its own also. No place or state exempts, no
business, not lawful labouring, eating, or drinking, not even
fasting and praying; often in these duties there are the most
assaults, but in them is the sweetest victory. The ministration
of the good angels is matter of great comfort in reference to
the malignant designs of the evil angels; but much more does it
comfort us, to have the indwelling of God the Holy Spirit in our
hearts.

#14-22 Jesus began to preach in Galilee, after that John was put
in prison. If some be laid aside, others shall be raised up, to
carry on the same work. Observe the great truths Christ
preached. By repentance we give glory to our Creator whom we
have offended; by faith we give glory to our Redeemer who came
to save us from our sins. Christ has joined these two together,
and let no man think to put them asunder. Christ puts honour
upon those who, though mean in this world, are diligent in their
business and kind to one another. Industry and unity are good
and pleasant, and the Lord Jesus commands a blessing on them.
Those whom Christ calls, must leave all to follow him; and by
his grace he makes them willing to do so. Not that we must needs
go out of the world, but we must sit loose to the world; forsake
every thing that is against our duty to Christ, and that cannot
be kept without hurt to our souls. Jesus strictly kept the
sabbath day, by applying himself unto, and abounding in the
sabbath work, in order to which the sabbath rest was appointed.
There is much in the doctrine of Christ that is astonishing; and
the more we hear it, the more cause we see to admire it.

#23-28 The devil is an unclean spirit, because he has lost all
the purity of his nature, because he acts in direct opposition
to the Holy Spirit of God, and by his suggestions defiles the
spirits of men. There are many in our assemblies who quietly
attend under merely formal teachers; but if the Lord come with
faithful ministers and holy doctrine, and by his convincing
Spirit, they are ready to say, like this man, What have we to do
with thee, Jesus of Nazareth! No disorder could enable a man to
know Jesus to be the Holy One of God. He desires to have nothing
to do with Jesus, for he despairs of being saved by him, and
dreads being destroyed by him. See whose language those speak,
that say to the Almighty, Depart from us. This unclean spirit
hated and dreaded Christ, because he knew him to be a Holy One;
for the carnal mind is enmity against God, especially against
his holiness. When Christ by his grace delivers souls out of the
hands of Satan, it is not without tumult in the soul; for that
spiteful enemy will disquiet those whom he cannot destroy. This
put all who saw it upon considering, What is this new doctrine?
A work as great often is wrought now, yet men treat it with
contempt and neglect. If this were not so, the conversion of a
notorious wicked man to a sober, righteous, and godly life, by
the preaching of a crucified Saviour, would cause many to ask,
What doctrine is this?

#29-39 Wherever Christ comes, he comes to do good. He cures,
that we may minister to him, and to others who are his, and for
his sake. Those kept from public ordinances by sickness or other
real hinderances, may expect the Saviour's gracious presence; he
will soothe their sorrows, and abate their pains. Observe how
numerous the patients were. When others speed well with Christ,
it should quicken us in seeking after him. Christ departed into
a solitary place. Though he was in no danger of distraction, or
of temptation to vain-glory, yet he retired. Those who have the
most business in public, and of the best kind, must yet
sometimes be alone with God.

#40-45 We have here Christ's cleansing of a leper. It teaches us
to apply to the Saviour with great humility, and with full
submission to his will, saying, "Lord, if thou wilt," without
any doubt of Christ's readiness to help the distressed. See also
what to expect from Christ; that according to our faith it shall
be to us. The poor leper said, If thou wilt. Christ readily
wills favours to those who readily refer themselves to his will.
Christ would have nothing done that looked like seeking praise
of the people. But no reasons now exist why we should hesitate
to spread the praises of Christ.
$-$-$- MR:2
 
* Christ heals one sick of the palsy. (1-12) Levi's call, and
the entertainment given to Jesus. (13-17) Why Christ's disciples
did not fast. (18-22) He justifies his disciples for plucking
corn on the sabbath. (23-28)
 
#1-12 It was this man's misery that he needed to be so carried,
and shows the suffering state of human life; it was kind of
those who so carried him, and teaches the compassion that should
be in men, toward their fellow-creatures in distress. True faith
and strong faith may work in various ways; but it shall be
accepted and approved by Jesus Christ. Sin is the cause of all
our pains and sicknesses. The way to remove the effect, is to
take away the cause. Pardon of sin strikes at the root of all
diseases. Christ proved his power to forgive sin, by showing his
power to cure the man sick of the palsy. And his curing diseases
was a figure of his pardoning sin, for sin is the disease of the
soul; when it is pardoned, it is healed. When we see what Christ
does in healing souls, we must own that we never saw the like.
Most men think themselves whole; they feel no need of a
physician, therefore despise or neglect Christ and his gospel.
But the convinced, humbled sinner, who despairs of all help,
excepting from the Saviour, will show his faith by applying to
him without delay.

#13-17 Matthew was not a good character, or else, being a Jew,
he would never have been a publican, that is, a tax-gatherer for
the Romans. However, Christ called this publican to follow him.
With God, through Christ, there is mercy to pardon the greatest
sins, and grace to change the greatest sinners, and make them
holy. A faithful, fair-dealing publican was rare. And because
the Jews had a particular hatred to an office which proved that
they were subject to the Romans, they gave these tax-gatherers
an ill name. But such as these our blessed Lord did not hesitate
to converse with, when he appeared in the likeness of sinful
flesh. And it is no new thing for that which is both well done
and well designed, to be slandered, and turned to the reproach
of the wisest and best of men. Christ would not withdraw, though
the Pharisees were offended. If the world had been righteous,
there had been no occasion for his coming, either to preach
repentance, or to purchase forgiveness. We must not keep company
with ungodly men out of love to their vain conversation; but we
are to show love to their souls, remembering that our good
Physician had the power of healing in himself, and was in no
danger of taking the disease; but it is not so with us. In
trying to do good to others, let us be careful we do not get
harm to ourselves.

#18-22 Strict professors are apt to blame all that do not fully
come up to their own views. Christ did not escape slanders; we
should be willing to bear them, as well as careful not to
deserve them; but should attend to every part of our duty in its
proper order and season.

#23-28 The sabbath is a sacred and Divine institution; a
privilege and benefit, not a task and drudgery. God never
designed it to be a burden to us, therefore we must not make it
so to ourselves. The sabbath was instituted for the good of
mankind, as living in society, having many wants and troubles,
preparing for a state of happiness or misery. Man was not made
for the sabbath, as if his keeping it could be of service to
God, nor was he commanded to keep it outward observances to his
real hurt. Every observance respecting it, is to be interpreted
by the rule of mercy.
$-$-$- MR:3
 
* The withered hand healed. (1-5) The people resort to Christ.
(6-12) The apostles called. (13-21) The blasphemy of the
scribes. (22-30) Christ's relatives. (31-35)
 
#1-5 This man's case was piteous; he had a withered hand, which
disabled him from working for his living; and those that are so,
are the most proper objects of charity. Let those be helped that
cannot help themselves. But stubborn infidels, when they can say
nothing against the truth, yet will not yield. We hear what is
said amiss, and see what is done amiss; but Christ looks at the
root of bitterness in the heart, the blindness and hardness of
that, and is grieved. Let hard-hearted sinners tremble to think
of the anger with which he will look upon them shortly, when the
day of his wrath comes. The great healing day now is the
sabbath, and the healing place the house of prayer; but the
healing power is of Christ. The gospel command is like that
recorded here: though our hands are withered, yet, if we will
not stretch them out, it is our own fault that we are not
healed. But if we are healed, Christ, his power and grace, must
have all the glory.

#6-12 All our sicknesses and calamities spring from the anger of
God against our sins. Their removal, or the making them
blessings to us, was purchased to us by the blood of Christ. But
the plagues and diseases of our souls, of our hearts, are
chiefly to be dreaded; and He can heal them also by a word. May
more and more press to Christ to be healed of these plagues, and
to be delivered from the enemies of their souls.

#13-21 Christ calls whom he will; for his grace is his own. He
had called the apostles to separate themselves from the crowd,
and they came unto him. He now gave them power to heal
sicknesses, and to cast out devils. May the Lord send forth more
and more of those who have been with him, and have learned of
him to preach his gospel, to be instruments in his blessed work.
Those whose hearts are enlarged in the work of God, can easily
bear with what is inconvenient to themselves, and will rather
lose a meal than an opportunity of doing good. Those who go on
with zeal in the work of God, must expect hinderances, both from
the hatred of enemies, and mistaken affections of friends, and
need to guard against both.

#22-30 It was plain that the doctrine of Christ had a direct
tendency to break the devil's power; and it was as plain, that
casting of him out of the bodies of people, confirmed that
doctrine; therefore Satan could not support such a design.
Christ gave an awful warning against speaking such dangerous
words. It is true the gospel promises, because Christ has
purchased, forgiveness for the greatest sins and sinners; but by
this sin, they would oppose the gifts of the Holy Ghost after
Christ's ascension. Such is the enmity of the heart, that
unconverted men pretend believers are doing Satan's work, when
sinners are brought to repentance and newness of life.

#31-35 It is a great comfort to all true Christians, that they
are dearer to Christ than mother, brother, or sister as such,
merely as relations in the flesh would have been, even had they
been holy. Blessed be God, this great and gracious privilege is
ours even now; for though Christ's bodily presence cannot be
enjoyed by us, his spiritual presence is not denied us.
$-$-$- MR:4
 
* The parable of the sower. (1-20) Other parables. (21-34)
Christ stills the tempest. (35-41)
 
#1-20 This parable contained instruction so important, that all
capable of hearing were bound to attend to it. There are many
things we are concerned to know; and if we understand not the
plain truths of the gospel, how shall we learn those more
difficult! It will help us to value the privileges we enjoy as
disciples of Christ, if we seriously consider the deplorable
state of all who have not such privileges. In the great field of
the church, the word of God is dispensed to all. Of the many
that hear the word of the gospel, but few receive it, so as to
bring forth fruit. Many are much affected with the word for the
present, who yet receive no abiding benefit. The word does not
leave abiding impressions upon the minds of men, because their
hearts are not duly disposed to receive it. The devil is very
busy about careless hearers, as the fowls of the air go about
the seed that lies above ground. Many continue in a barren,
false profession, and go down to hell. Impressions that are not
deep, will not last. Many do not mind heart-work, without which
religion is nothing. Others are hindered from profiting by the
word of God, by abundance of the world. And those who have but
little of the world, may yet be ruined by indulging the body.
God expects and requires fruit from those who enjoy the gospel,
a temper of mind and Christian graces daily exercised, Christian
duties duly performed. Let us look to the Lord, that by his
new-creating grace our hearts may become good ground, and that
the good seed of the word may produce in our lives those good
words and works which are through Jesus Christ, to the praise
and glory of God the Father.

#21-34 These declarations were intended to call the attention of
the disciples to the word of Christ. By his thus instructing
them, they were made able to instruct others; as candles are
lighted, not to be covered, but to be placed on a candlestick,
that they may give light to a room. This parable of the good
seed, shows the manner in which the kingdom of God makes
progress in the world. Let but the word of Christ have the place
it ought to have in a soul, and it will show itself in a good
conversation. It grows gradually: first the blade; then the ear;
after that the full corn in the ear. When it is sprung up, it
will go forward. The work of grace in the soul is, at first, but
the day of small things; yet it has mighty products even now,
while it is in its growth; but what will there be when it is
perfected in heaven!

#35-41 Christ was asleep in the storm, to try the faith of his
disciples, and to stir them up to pray. Their faith appeared
weak, and their prayers strong. When our wicked hearts are like
the troubled sea which cannot rest, when our passions are
unruly, let us think we hear the law of Christ, saying, Be
silent, be dumb. When without are fightings, and within are
fears, and the spirits are in a tumult, if he say, "Peace, be
still," there is a great calm at once. Why are ye so fearful?
Though there may be cause for some fear, yet not for such fear
as this. Those may suspect their faith, who can have such a
thought as that Jesus careth not though his people perish. How
imperfect are the best of saints! Faith and fear take their
turns while we are in this world; but ere long, fear will be
overcome, and faith will be lost in sight.
$-$-$- MR:5
 
* The demoniac healed. (1-20) A woman healed. (21-34) The
daughter of Jairus raised. (35-43)
 
#1-20 Some openly wilful sinners are like this madman. The
commands of the law are as chains and fetters, to restrain
sinners from their wicked courses; but they break those bands in
sunder; and it is an evidence of the power of the devil in them.
A legion of soldiers consisted of six thousand men, or more.
What multitudes of fallen spirits there must be, and all enemies
to God and man, when here was a legion in one poor wretched
creature! Many there are that rise up against us. We are not a
match for our spiritual enemies, in our own strength; but in the
Lord, and in the power of his might, we shall be able to stand
against them, though there are legions of them. When the vilest
transgressor is delivered by the power of Jesus from the bondage
of Satan, he will gladly sit at the feet of his Deliverer, and
hear his word, who delivers the wretched slaves of Satan, and
numbers them among his saints and servants. When the people
found that their swine were lost, they had a dislike to Christ.
Long-suffering and mercy may be seen, even in the corrections by
which men lose their property while their lives are saved, and
warning given them to seek the salvation of their souls. The man
joyfully proclaimed what great things Jesus had done for him.
All men marvelled, but few followed him. Many who cannot but
wonder at the works of Christ, yet do not, as they ought, wonder
after him.

#21-34 A despised gospel will go where it will be better
received. One of the rulers of a synagogue earnestly besought
Christ for a little daughter, about twelve years old, who was
dying. Another cure was wrought by the way. We should do good,
not only when in the house, but when we walk by the way, #De
6:7|. It is common with people not to apply to Christ till they
have tried in vain all other helpers, and find them, as
certainly they will, physicians of no value. Some run to
diversions and gay company; others plunge into business, or even
into intemperance; others go about to establish their own
righteousness, or torment themselves by vain superstitions. Many
perish in these ways; but none will ever find rest to the soul
by such devices; while those whom Christ heals of the disease of
sin, find in themselves an entire change for the better. As
secret acts of sin, so secret acts of faith, are known to the
Lord Jesus. The woman told all the truth. It is the will of
Christ that his people should be comforted, and he has power to
command comfort to troubled spirits. The more simply we depend
on Him, and expect great things from him, the more we shall find
in ourselves that he is become our salvation. Those who, by
faith, are healed of their spiritual diseases, have reason to go
in peace.

#35-43 We may suppose Jairus hesitating whether he should ask
Christ to go on or not, when told that his daughter was dead.
But have we not as much occasion for the grace of God, and the
comfort of his Spirit, for the prayers of our ministers and
Christian friends, when death is in the house, as when sickness
is there? Faith is the only remedy against grief and fear at
such a time. Believe the resurrection, then fear not. He raised
the dead child to life by a word of power. Such is the gospel
call to those who are by nature dead in trespasses and sins. It
is by the word of Christ that spiritual life is given. All who
saw it, and heard of it, admired the miracle, and Him that
wrought it. Though we cannot now expect to have our dead
children or relatives restored, we may hope to find comfort
under our trials.
$-$-$- MR:6
 
* Christ despised in his own country. (1-6) The apostles sent
forth. (7-13) John the Baptist put to death. (14-29) The
apostles return, Five thousand fed by a miracle. (30-44) Christ
walks on the sea, He heals those that touch him. (45-56)
 
#1-6 Our Lord's countrymen tried to prejudice the minds of
people against him. Is not this the carpenter? Our Lord Jesus
probably had worked in that business with his father. He thus
put honour upon mechanics, and encouraged all persons who eat by
the labour of their hands. It becomes the followers of Christ to
content themselves with the satisfaction of doing good, although
they are denied the praise of it. How much did these Nazarenes
lose by obstinate prejudices against Jesus! May Divine grace
deliver us from that unbelief, which renders Christ a savour of
death, rather than of life to the soul. Let us, like our Master,
go and teach cottages and peasants the way of salvation.

#7-13 Though the apostles were conscious to themselves of great
weakness, and expected no wordly advantage, yet, in obedience to
their Master, and in dependence upon his strength, they went
out. They did not amuse people with curious matters, but told
them they must repent of their sins, and turn to God. The
servants of Christ may hope to turn many from darkness unto God,
and to heal souls by the power of the Holy Ghost.

#14-29 Herod feared John while he lived, and feared him still
more when he was dead. Herod did many of those things which John
in his preaching taught him; but it is not enough to do many
things, we must have respect to all the commandments. Herod
respected John, till he touched him in his Herodias. Thus many
love good preaching, if it keep far away from their beloved sin.
But it is better that sinners persecute ministers now for
faithfulness, than curse them eternally for unfaithfulness. The
ways of God are unsearchable; but we may be sure he never can be
at a loss to repay his servants for what they endure or lose for
his sake. Death could not come so as to surprise this holy man;
and the triumph of the wicked was short.

#30-44 Let not ministers do any thing or teach any thing, but
what they are willing should be told to their Lord. Christ
notices the frights of some, and the toils of others of his
disciples, and provides rest for those that are tired, and
refuge for those that are terrified. The people sought the
spiritual food of Christ's word, and then he took care that they
should not want bodily food. If Christ and his disciples put up
with mean things, surely we may. And this miracle shows that
Christ came into the world, not only to restore, but to preserve
and nourish spiritual life; in him there is enough for all that
come. None are sent empty away from Christ but those who come to
him full of themselves. Though Christ had bread enough at
command, he teaches us not to waste any of God's bounties,
remembering how many are in want. We may, some time, need the
fragments that we now throw away.

#45-56 The church is often like a ship at sea, tossed with
tempests, and not comforted: we may have Christ for us, yet wind
and tide against us; but it is a comfort to Christ's disciples
in a storm, that their Master is in the heavenly mount,
interceding for them. And no difficulties can hinder Christ's
appearance for his people, when the set time is come. He
silenced their fears, by making himself known to them. Our fears
are soon satisfied, if our mistakes are set right, especially
our mistakes as to Christ. Let the disciples have their Master
with them, and all is well. It is for want of rightly
understanding Christ's former works, that we view his present
works as if there never were the like before. If Christ's
ministers now could cure people's bodily diseases, what
multitudes would flock after them! It is sad to think how much
more most care about their bodies than about their souls.
$-$-$- MR:7
 
* The traditions of the elders. (1-13) What defiles the man.
(14-23) The woman of Canaan's daughter cured. (24-30) Christ
restores a man to hearing and speech. (31-37)
 
#1-13 One great design of Christ's coming was, to set aside the
ceremonial law; and to make way for this, he rejects the
ceremonies men added to the law of God's making. Those clean
hands and that pure heart which Christ bestows on his disciples,
and requires of them, are very different from the outward and
superstitious forms of Pharisees of every age. Jesus reproves
them for rejecting the commandment of God. It is clear that it
is the duty of children, if their parents are poor, to relieve
them as far as they are able; and if children deserve to die
that curse their parents, much more those that starve them. But
if a man conformed to the traditions of the Pharisees, they
found a device to free him from the claim of this duty.

#14-23 Our wicked thoughts and affections, words and actions,
defile us, and these only. As a corrupt fountain sends forth
corrupt streams, so does a corrupt heart send forth corrupt
reasonings, corrupt appetites and passions, and all the wicked
words and actions that come from them. A spiritual understanding
of the law of God, and a sense of the evil of sin, will cause a
man to seek for the grace of the Holy Spirit, to keep down the
evil thoughts and affections that work within.

#24-30 Christ never put any from him that fell at his feet,
which a poor trembling soul may do. As she was a good woman, so
a good mother. This sent her to Christ. His saying, Let the
children first be filled, shows that there was mercy for the
Gentiles, and not far off. She spoke, not as making light of the
mercy, but magnifying the abundance of miraculous cures among
the Jews, in comparison with which a single cure was but as a
crumb. Thus, while proud Pharisees are left by the blessed
Saviour, he manifests his compassion to poor humbled sinners,
who look to him for children's bread. He still goes about to
seek and save the lost.

#31-37 Here is a cure of one that was deaf and dumb. Those who
brought this poor man to Christ, besought him to observe the
case, and put forth his power. Our Lord used more outward
actions in the doing of this cure than usual. These were only
signs of Christ's power to cure the man, to encourage his faith,
and theirs that brought him. Though we find great variety in the
cases and manner of relief of those who applied to Christ, yet
all obtained the relief they sought. Thus it still is in the
great concerns of our souls.
$-$-$- MR:8
 
* Four thousand fed by a miracle. (1-10) Christ cautions against
the Pharisees and Herodians. (11-21) A blind man healed. (22-26)
Peter's testimony to Christ. (27-33) Christ must be followed.
(34-38)
 
#1-10 Our Lord Jesus encouraged the meanest to come to him for
life and grace. Christ knows and considers our frames. The
bounty of Christ is always ready; to show that, he repeated this
miracle. His favours are renewed, as our wants and necessities
are. And those need not fear want, who have Christ to live upon
by faith, and do so with thanksgiving.

#11-21 Obstinate unbelief will have something to say, though
ever so unreasonable. Christ refused to answer their demand. If
they will not be convinced, they shall not. Alas! what cause we
have to lament for those around us, who destroy themselves and
others by their perverse and obstinate unbelief, and enmity to
the gospel! When we forget the works of God, and distrust him,
we should chide ourselves severely, as Christ here reproves his
disciples. How is it that we so often mistake his meaning,
disregard his warnings, and distrust his providence?

#22-26 Here is a blind man brought to Christ by his friends.
Therein appeared the faith of those that brought him. If those
who are spiritually blind, do not pray for themselves, yet their
friends and relations should pray for them, that Christ would be
pleased to touch them. The cure was wrought gradually, which was
not usual in our Lord's miracles. Christ showed in what method
those commonly are healed by his grace, who by nature are
spiritually blind. At first, their knowledge is confused; but,
like the light of the morning, it shines more and more to the
perfect day, and then they see all things clearly. Slighting
Christ's favours is forfeiting them; and he will make those who
do so know the worth of privileges by the want of them.

#27-33 These things are written, that we may believe that Jesus
is the Christ, the Son of God. These miracles of our Lord assure
us that he was not conquered, but a Conqueror. Now the disciples
are convinced that Jesus is the Christ; they may bear to hear of
his sufferings, of which Christ here begins to give them notice.
He sees that amiss in what we say and do, of which we ourselves
are not aware, and knows what manner of spirit we are of, when
we ourselves do not. The wisdom of man is folly, when it
pretends to limit the Divine counsels. Peter did not rightly
understand the nature of Christ's kingdom.

#34-38 Frequent notice is taken of the great flocking there was
to Christ for help in various cases. All are concerned to know
this, if they expect him to heal their souls. They must not
indulge the ease of the body. As the happiness of heaven with
Christ, is enough to make up for the loss of life itself for
him, so the gain of all the world in sin, will not make up for
the ruin of the soul by sin. And there is a day coming, when the
cause of Christ will appear as glorious, as some now think it
mean and contemptible. May we think of that season, and view
every earthly object as we shall do at that great day.
$-$-$- MR:9
 
* The transfiguration. (1-13) An evil spirit cast out. (14-29)
The apostles reproved. (30-40) Pain to be preferred to sin.
(41-50)
 
#1-13 Here is a prediction of the near approach Christ's
kingdom. A glimpse of that kingdom was given in the
transfiguration of Christ. It is good to be away from the world,
and alone with Christ: and how good to be with Christ glorified
in heaven with all the saints! But when it is well with us, we
are apt not to care for others, and in the fulness of our
enjoyments, we forget the many wants of our brethren. God owns
Jesus, and accepts him as his beloved Son, and is ready to
accept us in him. Therefore we must own and accept him as our
beloved Saviour, and must give up ourselves to be ruled by him.
Christ does not leave the soul, when joys and comforts leave it.
Jesus explained to the disciples the prophecy about Elias. This
was very suitable to the ill usage of John Baptist.

#14-29 The father of the suffering youth reflected on the want
of power in the disciples; but Christ will have him reckon the
disappointment to the want of faith. Very much is promised to
our believing. If thou canst believe, it is possible that thy
hard heart may be softened, thy spiritual diseases may be cured;
and, weak as thou art, thou mayest be able to hold out to the
end. Those that complain of unbelief, must look up to Christ for
grace to help them against it, and his grace will be sufficient
for them. Whom Christ cures, he cures effectually. But Satan is
unwilling to be driven from those that have been long his
slaves, and, when he cannot deceive or destroy the sinner, he
will cause him all the terror that he can. The disciples must
not think to do their work always with the same ease; some
services call for more than ordinary pains.

#30-40 The time of Christ's suffering drew nigh. Had he been
delivered into the hands of devils, and they had done this, it
had not been so strange; but that men should thus shamefully
treat the Son of man, who came to redeem and save them, is
wonderful. Still observe that when Christ spake of his death, he
always spake of his resurrection, which took the reproach of it
from himself, and should have taken the grief of it from his
disciples. Many remain ignorant because they are ashamed to
inquire. Alas! that while the Saviour teaches so plainly the
things which belong to his love and grace, men are so blinded
that they understand not his sayings. We shall be called to
account about our discourses, and to account for our disputes,
especially about being greater than others. Those who are most
humble and self-denying, most resemble Christ, and shall be most
tenderly owned by him. This Jesus taught them by a sign; whoever
shall receive one like this child, receives me. Many have been
like the disciples, ready to silence men who have success in
preaching to sinners repentance in Christ's name, because they
follow not with them. Our Lord blamed the apostles, reminding
them that he who wrought miracles in his name would not be
likely to hurt his cause. If sinners are brought to repent, to
believe in the Saviour, and to live sober, righteous, and godly
lives, we then see that the Lord works by the preacher.

#41-50 It is repeatedly said of the wicked, Their worm dieth
not, as well as, The fire is never quenched. Doubtless, remorse
of conscience and keen self-reflection are this never-dying
worm. Surely it is beyond compare better to undergo all possible
pain, hardship, and self-denial here, and to be happy for ever
hereafter, than to enjoy all kinds of worldly pleasure for a
season, and to be miserable for ever. Like the sacrifices, we
must be salted with salt; our corrupt affections must be subdued
and mortified by the Holy Spirit. Those that have the salt of
grace, must show they have a living principle of grace in their
hearts, which works out corrupt dispositions in the soul that
would offend God, or our own consciences.
$-$-$- MR:10
 
* The Pharisees' question concerning divorce. (1-12) Christ's
love to little children. (13-16) Christ's discourse with the
rich young man. (17-22) The hinderance of riches. (23-31) Christ
foretells his sufferings. (32-45) Bartimeus healed. (46-52)
 
#1-12 Wherever Jesus was, the people flocked after him in
crowds, and he taught them. Preaching was Christ's constant
practice. He here shows that the reason why Moses' law allowed
divorce, was such that they ought not to use the permission; it
was only for the hardness of their hearts. God himself joined
man and wife together; he has fitted them to be comforts and
helps for each other. The bond which God has tied, is not to be
lightly untied. Let those who are for putting away their wives
consider what would become of themselves, if God should deal
with them in like manner.

#13-16 Some parents or nurses brought little children to Christ,
that he should touch them, in token of his blessing them. It
does not appear that they needed bodily cures, nor were they
capable of being taught: but those who had the care of them
believed that Christ's blessing would do their souls good;
therefore they brought them to him. Jesus ordered that they
should be brought to him, and that nothing should be said or
done to hinder it. Children should be directed to the Saviour as
soon as they are able to understand his words. Also, we must
receive the kingdom of God as little children; we must stand
affected to Christ and his grace, as little children to their
parents, nurses, and teachers.

#17-22 This young ruler showed great earnestness. He asked what
he should do now, that he might be happy for ever. Most ask for
good to be had in this world; any good, #Ps 4:6|; he asks for
good to be done in this world, in order to enjoy the greatest
good in the other world. Christ encouraged this address by
assisting his faith, and by directing his practice. But here is
a sorrowful parting between Jesus and this young man. He asks
Christ what he shall do more than he has done, to obtain eternal
life; and Christ puts it to him, whether he has indeed that firm
belief of, and that high value for eternal life which he seems
to have. Is he willing to bear a present cross, in expectation
of future crown? The young man was sorry he could not be a
follower of Christ upon easier terms; that he could not lay hold
on eternal life, and keep hold of his worldly possessions too.
He went away grieved. See #Mt 6:24|, Ye cannot serve God and
mammon.

#23-31 Christ took this occasion to speak to his disciples about
the difficulty of the salvation of those who have abundance of
this world. Those who thus eagerly seek the wealth of the world,
will never rightly prize Christ and his grace. Also, as to the
greatness of the salvation of those who have but little of this
world, and leave it for Christ. The greatest trial of a good
man's constancy is, when love to Jesus calls him to give up love
to friends and relatives. Even when gainers by Christ, let them
still expect to suffer for him, till they reach heaven. Let us
learn contentment in a low state, and to watch against the love
of riches in a high one. Let us pray to be enabled to part with
all, if required, in Christ's service, and to use all we are
allowed to keep in his service.

#32-45 Christ's going on with his undertaking for the salvation
of mankind, was, is, and will be, the wonder of all his
disciples. Worldly honour is a glittering thing, with which the
eyes of Christ's own disciples have many times been dazzled. Our
care must be, that we may have wisdom and grace to know how to
suffer with him; and we may trust him to provide what the
degrees of our glory shall be. Christ shows them that dominion
was generally abused in the world. If Jesus would gratify all
our desires, it would soon appear that we desire fame or
authority, and are unwilling to taste of his cup, or to have his
baptism; and should often be ruined by having our prayers
answered. But he loves us, and will only give his people what is
good for them.

#46-52 Bartimeus had heard of Jesus and his miracles, and
learning that he was passing by, hoped to recover his eyesight.
In coming to Christ for help and healing, we should look to him
as the promised Messiah. The gracious calls Christ gives us to
come to him, encourage our hope, that if we come to him we shall
have what we come for. Those who would come to Jesus, must cast
away the garment of their own sufficiency, must free themselves
from every weight, and the sin that, like long garments, most
easily besets them, #Heb 12:1|. He begged that his eyes might be
opened. It is very desirable to be able to earn our bread; and
where God has given men limbs and senses, it is a shame, by
foolishness and slothfulness, to make themselves, in effect,
blind and lame. His eyes were opened. Thy faith has made thee
whole: faith in Christ as the Son of David, and in his pity and
power; not thy repeated words, but thy faith; Christ setting thy
faith to work. Let sinners be exhorted to imitate blind
Bartimeus. Where the gospel is preached, or the written words of
truth circulated, Jesus is passing by, and this is the
opportunity. It is not enough to come to Christ for spiritual
healing, but, when we are healed, we must continue to follow
him; that we may honour him, and receive instruction from him.
Those who have spiritual eyesight, see that beauty in Christ
which will draw them to run after him.
$-$-$- MR:11
 
* Christ's triumphant entry into Jerusalem. (1-11) The barren
fig-tree cursed, The temple cleansed. (12-18) Prayer in faith.
(19-26) The priests and elders questioned concerning John the
Baptist. (27-33)
 
#1-11 Christ's coming into Jerusalem thus remarkably, shows that
he was not afraid of the power and malice of his enemies. This
would encourage his disciples who were full of fear. Also, that
he was not disquieted at the thoughts of his approaching
sufferings. But all marked his humiliation; and these matters
teach us not to mind high things, but to condescend to those of
low estate. How ill it becomes Christians to take state, when
Christ was so far from claiming it! They welcomed his person;
Blessed is he that cometh, the "He that should come," so often
promised, so long expected; he comes in the name of the Lord.
Let him have our best affections; he is a blessed Saviour, and
brings blessings to us, and blessed be He that sent him. Praises
be to our God, who is in the highest heavens, over all, God
blessed for ever.

#12-18 Christ looked to find some fruit, for the time of
gathering figs, though it was near, was not yet come; but he
found none. He made this fig-tree an example, not to the trees,
but to the men of that generation. It was a figure of the doom
upon the Jewish church, to which he came seeking fruit, but
found none. Christ went to the temple, and began to reform the
abuses in its courts, to show that when the Redeemer came to
Zion, it was to turn away ungodliness from Jacob. The scribes
and the chief priests sought, not how they might make their
peace with him, but how they might destroy him. A desperate
attempt, which they could not but fear was fighting against God.

#19-26 The disciples could not think why that fig-tree should so
soon wither away; but all wither who reject Christ; it
represented the state of the Jewish church. We should rest in no
religion that does not make us fruitful in good works. Christ
taught them from hence to pray in faith. It may be applied to
that mighty faith with which all true Christians are endued, and
which does wonders in spiritual things. It justifies us, and so
removes mountains of guilt, never to rise up in judgment against
us. It purifies the heart, and so removes mountains of
corruption, and makes them plain before the grace of God. One
great errand to the throne of grace is to pray for the pardon of
our sins; and care about this ought to be our daily concern.

#27-33 Our Saviour shows how near akin his doctrine and baptism
were to those of John; they had the same design and tendency, to
bring in the gospel kingdom. These elders did not deserve to be
taught; for it was plain that they contended not for truth, but
victory: nor did he need to tell them; for the works he did,
told them plainly he had authority from God; since no man could
do the miracles which he did, unless God were with him.
$-$-$- MR:12
 
* The parable of the vineyard and husbandmen. (1-12) Question
about tribute. (13-17) Concerning the resurrection. (18-27) The
great command of the law. (28-34) Christ the Son and yet the
Lord of David. (35-40) The poor widow commended. (41-44)
 
#1-12 Christ showed in parables, that he would lay aside the
Jewish church. It is sad to think what base usage God's faithful
ministers have met with in all ages, from those who have enjoyed
the privileges of the church, but have not brought forth fruit
answerable. God at length sent his Son, his Well-beloved; and it
might be expected that he whom their Master loved, they also
should respect and love; but instead of honouring him because he
was the Son and Heir, they therefore hated him. But the
exaltation of Christ was the Lord's doing; and it is his doing
to exalt him in our hearts, and to set up his throne there; and
if this be done, it cannot but be marvellous in our eyes. The
Scriptures, and faithful preachers, and the coming of Christ in
the flesh, call on us to render due praise to God in our lives.
Let sinners beware of a proud, carnal spirit; if they revile or
despise the preachers of Christ, they would have done so their
Master, had they lived when he was upon earth.

#13-17 The enemies of Christ would be thought desirous to know
their duty, when really they hoped that which soever side he
took of the question, they might find occasion to accuse him.
Nothing is more likely to insnare the followers of Christ, than
bringing them to meddle with disputes about worldly politics.
Jesus avoided the snare, by referring to the submission they had
already made as a nation; and all that heard him, marvelled at
the great wisdom of his answer. Many will praise the words of a
sermon, who will not be commanded by the doctrines of it.

#18-27 A right knowledge of the Scripture, as the fountain
whence all revealed religion now flows, and the foundation on
which it is built, is the best preservative against error.
Christ put aside the objection of the Sadducees, who were the
scoffing infidels of that day, by setting the doctrine of the
future state in a true light. The relation between husband and
wife, though appointed in the earthly paradise, will not be
known in the heavenly one. It is no wonder if we confuse
ourselves with foolish errors, when we form our ideas of the
world of spirits by the affairs of this world of sense. It is
absurd to think that the living God should be the portion and
happiness of a man if he is for ever dead; and therefore it is
certain that Abraham's soul exists and acts, though now for a
time separate from the body. Those that deny the resurrection
greatly err, and ought to be told so. Let us seek to pass
through this dying world, with a joyful hope of eternal
happiness, and of a glorious resurrection.

#28-34 Those who sincerely desire to be taught their duty,
Christ will guide in judgment, and teach his way. He tells the
scribe that the great commandment, which indeed includes all,
is, that of loving God with all our hearts. Wherever this is the
ruling principle in the soul, there is a disposition to every
other duty. Loving God with all our heart, will engage us to
every thing by which he will be pleased. The sacrifices only
represented the atonements for men's transgressions of the moral
law; they were of no power except as they expressed repentance
and faith in the promised Saviour, and as they led to moral
obedience. And because we have not thus loved God and man, but
the very reverse, therefore we are condemned sinners; we need
repentance, and we need mercy. Christ approved what the scribe
said, and encouraged him. He stood fair for further advance; for
this knowledge of the law leads to conviction of sin, to
repentance, to discovery of our need of mercy, and understanding
the way of justification by Christ.

#35-40 When we attend to what the Scriptures declare, as to the
person and offices of Christ, we shall be led to confess him as
our Lord and God; to obey him as our exalted Redeemer. If the
common people hear these things gladly, while the learned and
distinguished oppose, the former are happy, and the latter to be
pitied. And as sin, disguised with a show of piety, is double
iniquity, so its doom will be doubly heavy.

#41-44 Let us not forget that Jesus still sees the treasury. He
knows how much, and from what motives, men give to his cause. He
looks at the heart, and what our views are, in giving alms; and
whether we do it as unto the Lord, or only to be seen of men. It
is so rare to find any who would not blame this widow, that we
cannot expect to find many who will do like to her; and yet our
Saviour commends her, therefore we are sure that she did well
and wisely. The feeble efforts of the poor to honour their
Saviour, will be commended in that day, when the splendid
actions of unbelievers will be exposed to contempt.
$-$-$- MR:13
 
* The destruction of the temple foretold. (1-4) Christ's
prophetic declaration. (5-13) Christ's prophecy. (14-23) His
prophetic declarations. (24-27) Watchfulness urged. (28-37)
 
#1-4 See how little Christ values outward pomp, where there is
not real purity of heart. He looks with pity upon the ruin of
precious souls, and weeps over them, but we do not find him look
with pity upon the ruin of a fine house. Let us then be reminded
how needful it is for us to have a more lasting abode in heaven,
and to be prepared for it by the influences of the Holy Spirit,
sought in the earnest use of all the means of grace.

#5-13 Our Lord Jesus, in reply to the disciples' question, does
not so much satisfy their curiosity as direct their consciences.
When many are deceived, we should thereby be awakened to look to
ourselves. And the disciples of Christ, if it be not their own
fault, may enjoy holy security and peace of mind, when all
around is in disorder. But they must take heed that they are not
drawn away from Christ and their duty to him, by the sufferings
they will meet with for his sake. They shall be hated of all
men: trouble enough! Yet the work they were called to should be
carried on and prosper. Though they may be crushed and borne
down, the gospel cannot be. The salvation promised is more than
deliverance from evil, it is everlasting blessedness.

#14-23 The Jews in rebelling against the Romans, and in
persecuting the Christians, hastened their own ruin apace. Here
we have a prediction of that ruin which came upon them within
less than forty years after this. Such destruction and
desolation, that the like cannot be found in any history.
Promises of power to persevere, and cautions against falling
away, well agree with each other. But the more we consider these
things, the more we shall see abundant cause to flee without
delay for refuge to Christ, and to renounce every earthly
object, for the salvation of our souls.

#24-27 The disciples had confounded the destruction of Jerusalem
and the end of the world. This mistake Christ set right, and
showed that the day of Christ's coming, and the day of judgment,
shall be after that tribulation. Here he foretells the final
dissolution of the present frame and fabric of the world. Also,
the visible appearance of the Lord Jesus coming in the clouds,
and the gathering together of all the elect to him.

#28-37 We have the application of this prophetic sermon. As to
the destruction of Jerusalem, expect it to come very shortly. As
to the end of the world, do not inquire when it will come, for
of that day and that hour knoweth no man. Christ, as God, could
not be ignorant of anything; but the Divine wisdom which dwelt
in our Saviour, communicated itself to his human soul according
to the Divine pleasure. As to both, our duty is to watch and
pray. Our Lord Jesus, when he ascended on high, left something
for all his servants to do. We ought to be always upon our
watch, in expectation of his return. This applies to Christ's
coming to us at our death, as well as to the general judgment.
We know not whether our Master will come in the days of youth,
or middle age, or old age; but, as soon as we are born, we begin
to die, and therefore we must expect death. Our great care must
be, that, whenever our Lord comes, he may not find us secure,
indulging in ease and sloth, mindless of our work and duty. He
says to all, Watch, that you may be found in peace, without
spot, and blameless.
$-$-$- MR:14
 
* Christ anointed at Bethany. (1-11) The passover, Jesus
declares that Judas would betray him. (12-21) The Lord's supper
instituted. (22-31) Christ's agony in the garden. (32-42) He is
betrayed and taken. (43-52) Christ before the high priest.
(53-65) Peter denies Christ. (66-72)
 
#1-11 Did Christ pour out his soul unto death for us, and shall
we think any thing too precious for him? Do we give him the
precious ointment of our best affections? Let us love him with
all the heart, though it is common for zeal and affection to be
misunderstood and blamed; and remember that charity to the poor
will not excuse any from particular acts of piety to the Lord
Jesus. Christ commended this woman's pious attention to the
notice of believers in all ages. Those who honour Christ he will
honour. Covetousness was Judas' master lust, and that betrayed
him to the sin of betraying his Master; the devil suited his
temptation to that, and so conquered him. And see what wicked
contrivances many have in their sinful pursuits; but what
appears to forward their plans, will prove curses in the end.

#12-21 Nothing could be less the result of human foresight than
the events here related. But our Lord knows all things about us
before they come to pass. If we admit him, he will dwell in our
hearts. The Son of man goes, as it is written of him, as a lamb
to the slaughter; but woe to that man by whom he is betrayed!
God's permitting the sins of men, and bringing glory to himself
out of them, does not oblige them to sin; nor will this be any
excuse for their guilt, or lessen their punishment.

#22-31 The Lord's supper is food for the soul, therefore a very
little of that which is for the body, as much as will serve for
a sign, is enough. It was instituted by the example and the
practice of our Master, to remain in force till his second
coming. It was instituted with blessing and giving of thanks, to
be a memorial of Christ's death. Frequent mention is made of his
precious blood, as the price of our redemption. How comfortable
is this to poor repenting sinners, that the blood of Christ is
shed for many! If for many, why not for me? It was a sign of the
conveyance of the benefits purchased for us by his death. Apply
the doctrine of Christ crucified to yourselves; let it be meat
and drink to your souls, strengthening and refreshing your
spiritual life. It was to be an earnest and foretaste of the
happiness of heaven, and thereby to put us out of taste for the
pleasures and delights of sense. Every one that has tasted
spiritual delights, straightway desires eternal ones. Though the
great Shepherd passed through his sufferings without one false
step, yet his followers often have been scattered by the small
measure of sufferings allotted to them. How very apt we are to
think well of ourselves, and to trust our own hearts! It was ill
done of Peter thus to answer his Master, and not with fear and
trembling. Lord, give me grace to keep me from denying thee.

#32-42 Christ's sufferings began with the sorest of all, those
in his soul. He began to be sorely amazed; words not used in St.
Matthew, but very full of meaning. The terrors of God set
themselves in array against him, and he allowed him to
contemplate them. Never was sorrow like unto his at this time.
Now he was made a curse for us; the curses of the law were laid
upon him as our Surety. He now tasted death, in all the
bitterness of it. This was that fear of which the apostle
speaks, the natural fear of pain and death, at which human
nature startles. Can we ever entertain favourable, or even
slight thoughts of sin, when we see the painful sufferings which
sin, though but reckoned to him, brought on the Lord Jesus?
Shall that sit light upon our souls, which sat so heavy upon
his? Was Christ in such agony for our sins, and shall we never
be in agony about them? How should we look upon Him whom we have
pierced, and mourn! It becomes us to be exceedingly sorrowful
for sin, because He was so, and never to mock at it. Christ, as
Man, pleaded, that, if it were possible, his sufferings might
pass from him. As Mediator, he submitted to the will of God,
saying, Nevertheless, not what I will, but what thou wilt; I bid
it welcome. See how the sinful weakness of Christ's disciples
returns, and overpowers them. What heavy clogs these bodies of
ours are to our souls! But when we see trouble at the door, we
should get ready for it. Alas, even believers often look at the
Redeemer's sufferings in a drowsy manner, and instead of being
ready to die with Christ, they are not even prepared to watch
with him one hour.

#43-52 Because Christ appeared not as a temporal prince, but
preached repentance, reformation, and a holy life, and directed
men's thoughts, and affections, and aims to another world,
therefore the Jewish rulers sought to destroy him. Peter wounded
one of the band. It is easier to fight for Christ than to die
for him. But there is a great difference between faulty
disciples and hypocrites. The latter rashly and without thought
call Christ Master, and express great affection for him, yet
betray him to his enemies. Thus they hasten their own
destruction.

#53-65 We have here Christ's condemnation before the great
council of the Jews. Peter followed; but the high priest's
fire-side was no proper place, nor his servants proper company,
for Peter: it was an entrance into temptation. Great diligence
was used to procure false witnesses against Jesus, yet their
testimony was not equal to the charge of a capital crime, by the
utmost stretch of their law. He was asked, Art thou the Son of
the Blessed? that is, the Son of God. For the proof of his being
the Son of God, he refers to his second coming. In these
outrages we have proofs of man's enmity to God, and of God's
free and unspeakable love to man.

#66-72 Peter's denying Christ began by keeping at a distance
from him. Those that are shy of godliness, are far in the way to
deny Christ. Those who think it dangerous to be in company with
Christ's disciples, because thence they may be drawn in to
suffer for him, will find it much more dangerous to be in
company with his enemies, because there they may be drawn in to
sin against him. When Christ was admired and flocked after,
Peter readily owned him; but will own no relation to him now he
is deserted and despised. Yet observe, Peter's repentance was
very speedy. Let him that thinketh he standeth take heed lest he
fall; and let him that has fallen think of these things, and of
his own offences, and return to the Lord with weeping and
supplication, seeking forgiveness, and to be raised up by the
Holy Spirit.
$-$-$- MR:15
 
* Christ before Pilate. (1-14) Christ led to be crucified.
(15-21) The crucifixion. (22-32) The death of Christ. (33-41)
His body buried. (42-47)
 
#1-14 They bound Christ. It is good for us often to remember the
bonds of the Lord Jesus, as bound with him who was bound for us.
By delivering up the King, they, in effect, delivered up the
kingdom of God, which was, therefore, as by their own consent,
taken from them, and given to another nation. Christ gave Pilate
a direct answer, but would not answer the witnesses, because the
things they alleged were known to be false, even Pilate himself
was convinced they were so. Pilate thought that he might appeal
from the priests to the people, and that they would deliver
Jesus out of the priests' hands. But they were more and more
urged by the priests, and cried, Crucify him! Crucify him! Let
us judge of persons and things by their merits, and the standard
of God's word, and not by common report. The thought that no one
ever was so shamefully treated, as the only perfectly wise,
holy, and excellent Person that ever appeared on earth, leads
the serious mind to strong views of man's wickedness and enmity
to God. Let us more and more abhor the evil dispositions which
marked the conduct of these persecutors.

#15-21 Christ met death in its greatest terror. It was the death
of the vilest malefactors. Thus the cross and the shame are put
together. God having been dishonoured by the sin of man, Christ
made satisfaction by submitting to the greatest disgrace human
nature could be loaded with. It was a cursed death; thus it was
branded by the Jewish law, #De 21:23|. The Roman soldiers mocked
our Lord Jesus as a King; thus in the high priest's hall the
servants had mocked him as a Prophet and Saviour. Shall a purple
or scarlet robe be matter of pride to a Christian, which was
matter of reproach and shame to Christ? He wore the crown of
thorns which we deserved, that we might wear the crown of glory
which he merited. We were by sin liable to everlasting shame and
contempt; to deliver us, our Lord Jesus submitted to shame and
contempt. He was led forth with the workers of iniquity, though
he did no sin. The sufferings of the meek and holy Redeemer, are
ever a source of instruction to the believer, of which, in his
best hours, he cannot be weary. Did Jesus thus suffer, and shall
I, a vile sinner, fret or repine? Shall I indulge anger, or
utter reproaches and threats because of troubles and injuries?

#22-32 The place where our Lord Jesus was crucified, was called
the place of a scull; it was the common place of execution; for
he was in all respects numbered with the transgressors. Whenever
we look unto Christ crucified, we must remember what was written
over his head; he is a King, and we must give up ourselves to be
his subjects, as Israelites indeed. They crucified two thieves
with him, and him in the midst; they thereby intended him great
dishonour. But it was foretold that he should be numbered with
the transgressors, because he was made sin for us. Even those
who passed by railed at him. They told him to come down from the
cross, and they would believe; but they did not believe, though
he gave them a more convincing sign when he came up from the
grave. With what earnestness will the man who firmly believes
the truth, as made known by the sufferings of Christ, seek for
salvation! With what gratitude will he receive the dawning hope
of forgiveness and eternal life, as purchased for him by the
sufferings and death of the Son of God! and with what godly
sorrow will he mourn over the sins which crucified the Lord of
glory!

#33-41 There was a thick darkness over the land, from noon until
three in the afternoon. The Jews were doing their utmost to
extinguish the Sun of Righteousness. The darkness signified the
cloud which the human soul of Christ was under, when he was
making it an offering for sin. He did not complain that his
disciples forsook him, but that his Father forsook him. In this
especially he was made sin for us. When Paul was to be offered
as a sacrifice for the service saints, he could joy and rejoice,
#Php 2:17|; but it is another thing to be offered as a sacrifice
for the sin of sinners. At the same instant that Jesus died, the
veil of the temple was rent from the top to the bottom. This
spake terror to the unbelieving Jews, and was a sign of the
destruction of their church and nation. It speaks comfort to all
believing Christians, for it signified the laying open a new and
living way into the holiest by the blood of Jesus. The
confidence with which Christ had openly addressed God as his
Father, and committed his soul into his hands, seems greatly to
have affected the centurion. Right views of Christ crucified
will reconcile the believer to the thought of death; he longs to
behold, love, and praise, as he ought, that Saviour who was
wounded and pierced to save him from the wrath to come.

#42-47 We are here attending the burial of our Lord Jesus. Oh
that we may by grace be planted in the likeness of it! Joseph of
Arimathea was one who waited for the kingdom of God. Those who
hope for a share in its privileges, must own Christ's cause,
when it seems to be crushed. This man God raised up for his
service. There was a special providence, that Pilate should be
so strict in his inquiry, that there might be no pretence to say
Jesus was alive. Pilate gave Joseph leave to take down the body,
and do what he pleased with it. Some of the women beheld where
Jesus was laid, that they might come after the sabbath to anoint
the dead body, because they had not time to do it before.
Special notice was taken of Christ's sepulchre, because he was
to rise again. And he will not forsake those who trust in him,
and call upon him. Death, deprived of its sting, will soon end
the believer's sorrows, as it ended those of the Saviour.
$-$-$- MR:16
 
* Christ's resurrection made known the women. (1-8) Christ
appears to Mary Magdalene and other disciples. (9-13) His
commission to the apostles. (14-18) Christ's ascension. (19,20)
 
#1-8 Nicodemus brought a large quantity of spices, but these
good women did not think that enough. The respect others show to
Christ, should not hinder us from showing our respect. And those
who are carried by holy zeal, to seek Christ diligently, will
find the difficulties in their way speedily vanish. When we put
ourselves to trouble and expense, from love to Christ, we shall
be accepted, though our endeavours are not successful. The sight
of the angel might justly have encouraged them, but they were
affrighted. Thus many times that which should be matter of
comfort to us, through our own mistake, proves a terror to us.
He was crucified, but he is glorified. He is risen, he is not
here, not dead, but alive again; hereafter you will see him, but
you may here see the place where he was laid. Thus seasonable
comforts will be sent to those that lament after the Lord Jesus.
Peter is particularly named, Tell Peter; it will be most welcome
to him, for he is in sorrow for sin. A sight of Christ will be
very welcome to a true penitent, and a true penitent is very
welcome to a sight of Christ. The men ran with all the haste
they could to the disciples; but disquieting fears often hinder
us from doing that service to Christ and to the souls of men,
which, if faith and the joy of faith were strong, we might do.

#9-13 Better news cannot be brought to disciples in tears, than
to tell them of Christ's resurrection. And we should study to
comfort disciples that are mourners, by telling them whatever we
have seen of Christ. It was a wise providence that the proofs of
Christ's resurrection were given gradually, and admitted
cautiously, that the assurance with which the apostles preached
this doctrine afterwards might the more satisfy. Yet how slowly
do we admit the consolations which the word of God holds forth!
Therefore while Christ comforts his people, he often sees it
needful to rebuke and correct them for hardness of heart in
distrusting his promise, as well as in not obeying his holy
precepts.

#14-18 The evidences of the truth of the gospel are so full,
that those who receive it not, may justly be upbraided with
their unbelief. Our blessed Lord renewed his choice of the
eleven as his apostles, and commissioned them to go into all the
world, to preach his gospel to every creature. Only he that is a
true Christian shall be saved through Christ. Simon Magus
professed to believe, and was baptized, yet he was declared to
be in the bonds of iniquity: see his history in #Ac 8:13-25|.
Doubtless this is a solemn declaration of that true faith which
receives Christ in all his characters and offices, and for all
the purposes of salvation, and which produces its right effect
on the heart and life; not a mere assent, which is a dead faith,
and cannot profit. The commission of Christ's ministers extends
to every creature throughout the world, and the declarations of
the gospel contain not only truths, encouragements, and
precepts, but also most awful warnings. Observe what power the
apostles should be endued with, for confirming the doctrine they
were to preach. These were miracles to confirm the truth of the
gospel, and means of spreading the gospel among nations that had
not heard it.

#19,20 After the Lord had spoken he went up into heaven. Sitting
is a posture of rest, he had finished his work; and a posture of
rule, he took possession of his kingdom. He sat at the right
hand of God, which denotes his sovereign dignity and universal
power. Whatever God does concerning us, gives to us, or accepts
from us, it is by his Son. Now he is glorified with the glory he
had before the world. The apostles went forth, and preached
every where, far and near. Though the doctrine they preached was
spiritual and heavenly, and directly contrary to the spirit and
temper of the world; though it met with much opposition, and was
wholly destitute of all worldly supports and advantages; yet in
a few years the sound went forth unto the ends of the earth.
Christ's ministers do not now need to work miracles to prove
their message; the Scriptures are proved to be of Divine origin,
and this renders those without excuse who reject or neglect
them. The effects of the gospel, when faithfully preached, and
truly believed, in changing the tempers and characters of
mankind, form a constant proof, a miraculous proof, that the
gospel is the power of God unto salvation, of all who believe.
$-$-$- LU:1
 
** This evangelist is generally supposed to have been a
physician, and a companion of the apostle Paul. The style of his
writings, and his acquaintance with the Jewish rites and usages,
sufficiently show that he was a Jew, while his knowledge of the
Greek language and his name, speak his Gentile origin. He is
first mentioned #Ac 16:10,11|, as with Paul at Troas, whence he
attended him to Jerusalem, and was with him in his voyage, and
in his imprisonment at Rome. This Gospel appears to be designed
to supersede many defective and unauthentic narratives in
circulation, and to give a genuine and inspired account of the
life, miracles, and doctrines of our Lord, learned from those
who heard and witnessed his discourses and miracles.
 
* The Preface. (1-4) Zacharias and Elisabeth. (5-25) Christ's
birth announced. (26-38) Interview of Mary and Elisabeth.
(39-56) The birth of John the Baptist. (57-66) The song of
Zacharias. (67-80)
 
#1-4. Luke will not write of things about which Christians may
safely differ from one another, and hesitate within themselves;
but the things which are, and ought to be surely believed. The
doctrine of Christ is what the wisest and best of men have
ventured their souls upon with confidence and satisfaction. And
the great events whereon our hopes depend, have been recorded by
those who were from the beginning eye-witnesses and ministers of
the word, and who were perfected in their understanding of them
through Divine inspiration.

#5-25 The father and mother of John the Baptist were sinners as
all are, and were justified and saved in the same way as others;
but they were eminent for piety and integrity. They had no
children, and it could not be expected that Elisabeth should
have any in her old age. While Zacharias was burning incense in
the temple, the whole multitude of the people were praying
without. All the prayers we offer up to God, are acceptable and
successful only by Christ's intercession in the temple of God
above. We cannot expect an interest therein if we do not pray,
and pray with our spirits, and are not earnest in prayer. Nor
can we expect that the best of our prayers should gain
acceptance, and bring an answer of peace, but through the
mediation of Christ, who ever lives, making intercession. The
prayers Zacharias often made, received an answer of peace.
Prayers of faith are filed in heaven, and are not forgotten.
Prayers made when we were young and entering into the world, may
be answered when we are old and going out of the world. Mercies
are doubly sweet that are given in answer to prayer. Zacharias
shall have a son in his old age, who shall be instrumental in
the conversion of many souls to God, and preparing them to
receive the gospel of Christ. He shall go before Him with
courage, zeal, holiness, and a mind dead to earthly interests
and pleasures. The disobedient and rebellious would be brought
back to the wisdom of their righteous forefathers, or rather,
brought to attend to the wisdom of that Just One who was coming
among them. Zacharias heard all that the angel said; but his
unbelief spake. In striking him dumb, God dealt justly with him,
because he had objected against God's word. We may admire the
patience of God towards us. God dealt kindly with him, for thus
he prevented his speaking any more distrustful, unbelieving
words. Thus also God confirmed his faith. If by the rebukes we
are under for our sin, we are brought to give the more credit to
the word of God, we have no reason to complain. Even real
believers are apt to dishonour God by unbelief; and their mouths
are stopped in silence and confusion, when otherwise they would
have been praising God with joy and gratitude. In God's gracious
dealings with us we ought to observe his gracious regards to us.
He has looked on us with compassion and favour, and therefore
has thus dealt with us.

#26-38 We have here an account of the mother of our Lord; though
we are not to pray to her, yet we ought to praise God for her.
Christ must be born miraculously. The angel's address means
only, Hail, thou that art the especially chosen and favoured of
the Most High, to attain the honour Jewish mothers have so long
desired. This wondrous salutation and appearance troubled Mary.
The angel then assured her that she had found favour with God,
and would become the mother of a son whose name she should call
Jesus, the Son of the Highest, one in a nature and perfection
with the Lord God. JESUS! the name that refreshes the fainting
spirits of humbled sinners; sweet to speak and sweet to hear,
Jesus, a Saviour! We know not his riches and our own poverty,
therefore we run not to him; we perceive not that we are lost
and perishing, therefore a Saviour is a word of little relish.
Were we convinced of the huge mass of guilt that lies upon us,
and the wrath that hangs over us for it, ready to fall upon us,
it would be our continual thought, Is the Saviour mine? And that
we might find him so, we should trample on all that hinders our
way to him. Mary's reply to the angel was the language of faith
and humble admiration, and she asked no sign for the confirming
her faith. Without controversy, great was the mystery of
godliness, God manifest in the flesh, #1Ti 3:16|. Christ's human
nature must be produced so, as it was fit that should be which
was to be taken into union with the Divine nature. And we must,
as Mary here, guide our desires by the word of God. In all
conflicts, let us remember that with God nothing is impossible;
and as we read and hear his promises, let us turn them into
prayers, Behold the willing servant of the Lord; let it be unto
me according to thy word.

#39-56 It is very good for those who have the work of grace
begun in their souls, to communicate one to another. On Mary's
arrival, Elisabeth was conscious of the approach of her who was
to be the mother of the great Redeemer. At the same time she was
filled with the Holy Ghost, and under his influence declared
that Mary and her expected child were most blessed and happy, as
peculiarly honoured of and dear to the Most High God. Mary,
animated by Elisabeth's address, and being also under the
influence of the Holy Ghost, broke out into joy, admiration, and
gratitude. She knew herself to be a sinner who needed a Saviour,
and that she could no otherwise rejoice in God than as
interested in his salvation through the promised Messiah. Those
who see their need of Christ, and are desirous of righteousness
and life in him, he fills with good things, with the best
things; and they are abundantly satisfied with the blessings he
gives. He will satisfy the desires of the poor in spirit who
long for spiritual blessings, while the self-sufficient shall be
sent empty away.

#57-66 In these verses we have an account of the birth of John
the Baptist, and the great joy among all the relations of the
family. He shall be called Johanan, or "Gracious," because he
shall bring in the gospel of Christ, wherein God's grace shines
most bright. Zacharias recovered his speech. Unbelief closed his
mouth, and believing opened it again: he believers, therefore he
speaks. When God opens our lips, our mouths must show forth his
praise; and better be without speech, than not use it in
praising God. It is said, The hand of the Lord was working with
John. God has ways of working on children in their infancy,
which we cannot account for. We should observe the dealings of
God, and wait the event.

#67-80 Zacharias uttered a prophecy concerning the kingdom and
salvation of the Messiah. The gospel brings light with it; in it
the day dawns. In John the Baptist it began to break, and
increased apace to the perfect day. The gospel is discovering;
it shows that about which we were utterly in the dark; it is to
give light to those that sit in darkness, the light of the
knowledge of the glory of God in the face of Jesus Christ. It is
reviving; it brings light to those that sit in the shadow of
death, as condemned prisoners in the dungeon. It is directing;
it is to guide our feet in the way of peace, into that way which
will bring us to peace at last, #Ro 3:17|. John gave proofs of
strong faith, vigorous and holy affections, and of being above
the fear and love of the world. Thus he ripened for usefulness;
but he lived a retired life, till he came forward openly as the
forerunner of the Messiah. Let us follow peace with all men, as
well as seek peace with God and our own consciences. And if it
be the will of God that we live unknown to the world, still let
us diligently seek to grow strong in the grace of Jesus Christ.
$-$-$- LU:2
 
* The birth of Christ. (1-7) It is made known to the shepherds.
(8-20) Christ presented in the temple. (21-24) Simeon prophesies
concerning Jesus. (25-35) Anna prophesies concerning him.
(36-40) Christ with the learned men in the temple. (41-52)
 
#1-7 The fulness of time was now come, when God would send forth
his Son, made of a woman, and made under the law. The
circumstances of his birth were very mean. Christ was born at an
inn; he came into the world to sojourn here for awhile, as at an
inn, and to teach us to do likewise. We are become by sin like
an outcast infant, helpless and forlorn; and such a one was
Christ. He well knew how unwilling we are to be meanly lodged,
clothed, or fed; how we desire to have our children decorated
and indulged; how apt the poor are to envy the rich, and how
prone the rich to disdain the poor. But when we by faith view
the Son of God being made man and lying in a manger, our vanity,
ambition, and envy are checked. We cannot, with this object
rightly before us, seek great things for ourselves or our
children.

#8-20 Angels were heralds of the new-born Saviour, but they were
only sent to some poor, humble, pious, industrious shepherds,
who were in the business of their calling, keeping watch over
their flock. We are not out of the way of Divine visits, when we
are employed in an honest calling, and abide with God in it. Let
God have the honour of this work; Glory to God in the highest.
God's good-will to men, manifested in sending the Messiah,
redounds to his praise. Other works of God are for his glory,
but the redemption of the world is for his glory in the highest.
God's goodwill in sending the Messiah, brought peace into this
lower world. Peace is here put for all that good which flows to
us from Christ's taking our nature upon him. This is a faithful
saying, attested by an innumerable company of angels, and well
worthy of all acceptation, That the good-will of God toward men,
is glory to God in the highest, and peace on the earth. The
shepherds lost no time, but came with haste to the place. They
were satisfied, and made known abroad concerning this child,
that he was the Saviour, even Christ the Lord. Mary carefully
observed and thought upon all these things, which were so suited
to enliven her holy affections. We should be more delivered from
errors in judgment and practice, did we more fully ponder these
things in our hearts. It is still proclaimed in our ears that to
us is born a Saviour, Christ the Lord. These should be glad
tidings to all.

#21-24 Our Lord Jesus was not born in sin, and did not need that
mortification of a corrupt nature, or that renewal unto
holiness, which were signified by circumcision. This ordinance
was, in his case, a pledge of his future perfect obedience to
the whole law, in the midst of sufferings and temptations, even
unto death for us. At the end of forty days, Mary went up to the
temple to offer the appointed sacrifices for her purification.
Joseph also presented the holy child Jesus, because, as a
first-born son, he was to be presented to the Lord, and redeemed
according to the law. Let us present our children to the Lord
who gave them to us, beseeching him to redeem them from sin and
death, and make them holy to himself.

#25-35 The same Spirit that provided for the support of Simeon's
hope, provided for his joy. Those who would see Christ must go
to his temple. Here is a confession of his faith, that this
Child in his arms was the Saviour, the salvation itself, the
salvation of God's appointing. He bids farewell to this world.
How poor does this world look to one that has Christ in his
arms, and salvation in his view! See here, how comfortable is
the death of a good man; he departs in peace with God, peace
with his own conscience, in peace with death. Those that have
welcomed Christ, may welcome death. Joseph and Mary marvelled at
the things which were spoken of this Child. Simeon shows them
likewise, what reason they had to rejoice with trembling. And
Jesus, his doctrine, and people, are still spoken against; his
truth and holiness are still denied and blasphemed; his preached
word is still the touchstone of men's characters. The secret
good affections in the minds of some, will be revealed by their
embracing Christ; the secret corruptions of others will be
revealed by their enmity to Christ. Men will be judged by the
thoughts of their hearts concerning Christ. He shall be a
suffering Jesus; his mother shall suffer with him, because of
the nearness of her relation and affection.

#36-40 There was much evil then in the church, yet God left not
himself without witness. Anna always dwelt in, or at least
attended at, the temple. She was always in a praying spirit;
gave herself to prayer, and in all things she served God. Those
to whom Christ is made known, have great reason to thank the
Lord. She taught others concerning him. Let the example of the
venerable saints, Simeon and Anna, give courage to those whose
hoary heads are, like theirs, a crown of glory, being found in
the way of righteousness. The lips soon to be silent in the
grave, should be showing forth the praises of the Redeemer. In
all things it became Christ to be made like unto his brethren,
therefore he passed through infancy and childhood as other
children, yet without sin, and with manifest proofs of the
Divine nature in him. By the Spirit of God all his faculties
performed their offices in a manner not seen in any one else.
Other children have foolishness bound in their hearts, which
appears in what they say or do, but he was filled with wisdom,
by the influence of the Holy Ghost; every thing he said and did,
was wisely said and wisely done, above his years. Other children
show the corruption of their nature; nothing but the grace of
God was upon him.

#41-52 It is for the honour of Christ that children should
attend on public worship. His parents did not return till they
had stayed all the seven days of the feast. It is well to stay
to the end of an ordinance, as becomes those who say, It is good
to be here. Those that have lost their comforts in Christ, and
the evidences of their having a part in him, must bethink
themselves where, and when, and how they lost them, and must
turn back again. Those that would recover their lost
acquaintance with Christ, must go to the place in which he has
put his name; there they may hope to meet him. They found him in
some part of the temple, where the doctors of the law kept their
schools; he was sitting there, hearkening to their instructions,
proposing questions, and answering inquiries, with such wisdom,
that those who heard were delighted with him. Young persons
should seek the knowledge of Divine truth, attend the ministry
of the gospel, and ask such questions of their elders and
teachers as may tend to increase their knowledge. Those who seek
Christ in sorrow, shall find him with the greater joy. Know ye
not that I ought to be in my Father's house; at my Father's
work; I must be about my Father's business. Herein is an
example; for it becomes the children of God, in conformity to
Christ, to attend their heavenly Father's business, and make all
other concerns give way to it. Though he was the Son of God, yet
he was subject to his earthly parents; how then will the foolish
and weak sons of men answer it, who are disobedient to their
parents? However we may neglect men's sayings, because they are
obscure, yet we must not think so of God's sayings. That which
at first is dark, may afterwards become plain and easy. The
greatest and wisest, those most eminent, may learn of this
admirable and Divine Child, that it is the truest greatness of
soul to know our own place and office; to deny ourselves
amusements and pleasures not consistent with our state and
calling.
$-$-$- LU:3
 
* John the Baptist's ministry. (1-14) John the Baptist testifies
concerning Christ. (15-20) The baptism of Christ. (21,22) The
genealogy of Christ. (23-38)
 
#1-14 The scope and design of John's ministry were, to bring the
people from their sins, and to their Saviour. He came preaching,
not a sect, or party, but a profession; the sign or ceremony was
washing with water. By the words here used John preached the
necessity of repentance, in order to the remission of sins, and
that the baptism of water was an outward sign of that inward
cleansing and renewal of heart, which attend, or are the effects
of true repentance, as well as a profession of it. Here is the
fulfilling of the Scriptures, #Isa 40:3|, in the ministry of
John. When way is made for the gospel into the heart, by taking
down high thoughts, and bringing them into obedience to Christ,
by levelling the soul, and removing all that hinders us in the
way of Christ and his grace, then preparation is made to welcome
the salvation of God. Here are general warnings and exhortations
which John gave. The guilty, corrupted race of mankind is become
a generation of vipers; hateful to God, and hating one another.
There is no way of fleeing from the wrath to come, but by
repentance; and by the change of our way the change of our mind
must be shown. If we are not really holy, both in heart and
life, our profession of religion and relation to God and his
church, will stand us in no stead at all; the sorer will our
destruction be, if we do not bring forth fruits meet for
repentance. John the Baptist gave instructions to several sorts
of persons. Those that profess and promise repentance, must show
it by reformation, according to their places and conditions. The
gospel requires mercy, not sacrifice; and its design is, to
engage us to do all the good we can, and to be just to all men.
And the same principle which leads men to forego unjust gain,
leads to restore that which is gained by wrong. John tells the
soldiers their duty. Men should be cautioned against the
temptations of their employments. These answers declared the
present duty of the inquirers, and at once formed a test of
their sincerity. As none can or will accept Christ's salvation
without true repentance, so the evidence and effects of this
repentance are here marked out.

#15-20 John the Baptist disowned being himself the Christ, but
confirmed the people in their expectations of the long-promised
Messiah. He could only exhort them to repent, and assure them of
forgiveness upon repentance; but he could not work repentance in
them, nor confer remission on them. Thus highly does it become
us to speak of Christ, and thus humbly of ourselves. John can do
no more than baptize with water, in token that they ought to
purify and cleanse themselves; but Christ can, and will baptize
with the Holy Ghost; he can give the Spirit, to cleanse and
purify the heart, not only as water washes off the dirt on the
outside, but as fire clears out the dross that is within, and
melts down the metal, that it may be cast into a new mould. John
was an affectionate preacher; he was beseeching; he pressed
things home upon his hearers. He was a practical preacher;
quickening them to their duty, and directing them in it. He was
a popular preacher; he addressed the people, according to their
capacity. He was an evangelical preacher. In all his
exhortations, he directed people to Christ. When we press duty
upon people, we must direct them to Christ, both for
righteousness and strength. He was a copious preacher; he
shunned not to declare the whole counsel of God. But a full stop
was put to John's preaching when he was in the midst of his
usefulness. Herod being reproved by him for many evils, shut up
John in prison. Those who injure the faithful servants of God,
add still greater guilt to their other sins.

#21,22 Christ did not confess sin, as others did, for he had
none to confess; but he prayed, as others did, and kept up
communion with his Father. Observe, all the three voices from
heaven, by which the Father bare witness to the Son, were
pronounced while he was praying, or soon after, #Lu 9:35; Joh
12:28|. The Holy Ghost descended in a bodily shape like a dove
upon him, and there came a voice from heaven, from God the
Father, from the excellent glory. Thus was a proof of the Holy
Trinity, of the Three Persons in the Godhead, given at the
baptism of Christ.

#23-38 Matthew's list of the forefathers of Jesus showed that
Christ was the son of Abraham, in whom all the families of the
earth are blessed, and heir to the throne of David; but Luke
shows that Jesus was the Seed of the woman that should break the
serpent's head, and traces the line up to Adam, beginning with
Eli, or Heli, the father, not of Joseph, but of Mary. The
seeming differences between the two evangelists in these lists
of names have been removed by learned men. But our salvation
does not depend upon our being able to solve these difficulties,
nor is the Divine authority of the Gospels at all weakened by
them. The list of names ends thus, "Who was the son of Adam, the
son of God;" that is, the offspring of God by creation. Christ
was both the son of Adam and the Son of God, that he might be a
proper Mediator between God and the sons of Adam, and might
bring the sons of Adam to be, through him, the sons of God. All
flesh, as descended from the first Adam, is as grass, and
withers as the flower of the field; but he who partakes of the
Holy Spirit of life from the Second Adam, has that eternal
happiness, which by the gospel is preached unto us.
$-$-$- LU:4
 
* The temptation of Christ. (1-13) Christ in the synagogue of
Nazareth. (14-30) He casts out an unclean spirit and heals the
sick. (31-44)
 
#1-13 Christ's being led into the wilderness gave an advantage
to the tempter; for there he was alone, none were with him by
whose prayers and advice he might be helped in the hour of
temptation. He who knew his own strength might give Satan
advantage; but we may not, who know our own weakness. Being in
all things made like unto his brethren, Jesus would, like the
other children of God, live in dependence upon the Divine
Providence and promise. The word of God is our sword, and faith
in that word is our shield. God has many ways of providing for
his people, and therefore is at all times to be depended upon in
the way of duty. All Satan's promises are deceitful; and if he
is permitted to have any influence in disposing of the kingdoms
of the world and the glory of them, he uses them as baits to
insnare men to destruction. We should reject at once and with
abhorrence, every opportunity of sinful gain or advancement, as
a price offered for our souls; we should seek riches, honours,
and happiness in the worship and service of God only. Christ
will not worship Satan; nor, when he has the kingdoms of the
world delivered to him by his Father, will he suffer any remains
of the worship of the devil to continue in them. Satan also
tempted Jesus to be his own murderer, by unfitting confidence in
his Father's protection, such as he had no warrant for. Let not
any abuse of Scripture by Satan or by men abate our esteem, or
cause us to abandon its use; but let us study it still, seek to
know it, and seek our defence from it in all kinds of assaults.
Let this word dwell richly in us, for it is our life. Our
victorious Redeemer conquered, not for himself only, but for us
also. The devil ended all the temptation. Christ let him try all
his force, and defeated him. Satan saw it was to no purpose to
attack Christ, who had nothing in him for his fiery darts to
fasten upon. And if we resist the devil, he will flee from us.
Yet he departed but till the season when he was again to be let
loose upon Jesus, not as a tempter, to draw him to sin, and so
to strike at his head, at which he now aimed and was wholly
defeated in; but as a persecutor, to bring Christ to suffer, and
so to bruise his heel, which it was told him, he should have to
do, and would do, though it would be the breaking of his own
head, #Ge 3:15|. Though Satan depart for a season, we shall
never be out of his reach till removed from this present evil
world.

#14-30 Christ taught in their synagogues, their places of public
worship, where they met to read, expound, and apply the word, to
pray and praise. All the gifts and graces of the Spirit were
upon him and on him, without measure. By Christ, sinners may be
loosed from the bonds of guilt, and by his Spirit and grace from
the bondage of corruption. He came by the word of his gospel, to
bring light to those that sat in the dark, and by the power of
his grace, to give sight to those that were blind. And he
preached the acceptable year of the Lord. Let sinners attend to
the Saviour's invitation when liberty is thus proclaimed.
Christ's name was Wonderful; in nothing was he more so than in
the word of his grace, and the power that went along with it. We
may well wonder that he should speak such words of grace to such
graceless wretches as mankind. Some prejudice often furnishes an
objection against the humbling doctrine of the cross; and while
it is the word of God that stirs up men's enmity, they will
blame the conduct or manner of the speaker. The doctrine of
God's sovereignty, his right to do his will, provokes proud men.
They will not seek his favour in his own way; and are angry when
others have the favours they neglect. Still is Jesus rejected by
multitudes who hear the same message from his words. While they
crucify him afresh by their sins, may we honour him as the Son
of God, the Saviour of men, and seek to show we do so by our
obedience.

#31-44 Christ's preaching much affected the people; and a
working power went with it to the consciences of men. These
miracles showed Christ to be a controller and conqueror of
Satan, a healer of diseases. Where Christ gives a new life, in
recovery from sickness, it should be a new life, spent more than
ever in his service, to his glory. Our business should be to
spread abroad Christ's fame in every place, to beseech him in
behalf of those diseased in body or mind, and to use our
influence in bringing sinners to him, that his hands may be laid
upon them for their healing. He cast the devils out of many who
were possessed. We were not sent into this world to live to
ourselves only, but to glorify God, and to do good in our
generation. The people sought him, and came unto him. A desert
is no desert, if we are with Christ there. He will continue with
us, by his word and Spirit, and extend the same blessings to
other nations, till, throughout the earth, the servants and
worshippers of Satan are brought to acknowledge him as the
Christ, the Son of God, and to find redemption through his
blood, even the forgiveness of sins.
$-$-$- LU:5
 
* The miraculous draught of fishes, Peter, James, and John
called. (1-11) A leper cleansed. (12-16) A paralytic cured.
(17-26) Levi called, Christ's answer to the Pharisees. (27-39)
 
#1-11 When Christ had done preaching, he told Peter to apply to
the business of his calling. Time spent on week days in public
exercises of religion, need be but little hinderance in time,
and may be great furtherance to us in temper of mind, as to our
worldly business. With what cheerfulness may we go about the
duties of our calling, when we have been with God, and thus have
our worldly employments sanctified to us by the word and prayer!
Though they had taken nothing, yet Christ told them to let down
their nets again. We must not abruptly quit our callings because
we have not the success in them we desire. We are likely to
speed well, when we follow the guidance of Christ's word. The
draught of fishes was by a miracle. We must all, like Peter, own
ourselves to be sinful men, therefore Jesus Christ might justly
depart from us. But we must beseech him that he would not
depart; for woe unto us if the Saviour depart from sinners!
Rather let us entreat him to come and dwell in our hearts by
faith, that he may transform and cleanse them. These fishermen
forsook all, and followed Jesus, when their calling prospered.
When riches increase, and we are tempted to set our hearts upon
them, then to quit them for Christ is thankworthy.

#12-16 This man is said to be full of leprosy; he had that
distemper in a high degree, which represents our natural
pollution by sin; we are full of that leprosy; from the crown of
the head to the sole of the foot there is no soundness in us.
Strong confidence and deep humility are united in the words of
this leper. And if any sinner, from a deep sense of vileness,
says, I know the Lord can cleanse, but will he look upon such a
one as me? will he apply his own precious blood for my cleansing
and healing? Yes, he will. Speak not as doubting, but as humbly
referring the matter to Christ. And being saved from the guilt
and power of our sins, let us spread abroad Christ's fame, and
bring others to hear him and to be healed.

#17-26 How many are there in our assemblies, where the gospel is
preached, who do not sit under the word, but sit by! It is to
them as a tale that is told them, not as a message that is sent
to them. Observe the duties taught and recommended to us by the
history of the paralytic. In applying to Christ, we must be very
pressing and urgent; that is an evidence of faith, and is very
pleasing to Christ, and prevailing with him. Give us, Lord, the
same kind of faith with respect to thy ability and willingness
to heal our souls. Give us to desire the pardon of sin more than
any earthly blessing, or life itself. Enable us to believe thy
power to forgive sins; then will our souls cheerfully arise and
go where thou pleasest.

#27-39 It was a wonder of Christ's grace, that he would call a
publican to be his disciple and follower. It was a wonder of his
grace, that the call was made so effectual. It was a wonder of
his grace, that he came to call sinners to repentance, and to
assure them of pardon. It was a wonder of his grace, that he so
patiently bore the contradiction of sinners against himself and
his disciples. It was a wonder of his grace, that he fixed the
services of his disciples according to their strength and
standing. The Lord trains up his people gradually for the trials
allotted them; we should copy his example in dealing with the
weak in faith, or the tempted believer.
$-$-$- LU:6
 
* The disciples pluck corn on the sabbath. (1-5) Works of mercy
suitable to the sabbath day. (6-11) The apostles chosen. (12-19)
Blessings and woes declared. (20-26) Christ exhorts to mercy.
(27-36) And to justice and sincerity. (37-49)
 
#1-5 Christ justifies his disciples in a work of necessity for
themselves on the sabbath day, and that was plucking the ears of
corn when they were hungry. But we must take heed that we
mistake not this liberty for leave to commit sin. Christ will
have us to know and remember that it is his day, therefore to be
spent in his service, and to his honour.

#6-11 Christ was neither ashamed nor afraid to own the purposes
of his grace. He healed the poor man, though he knew that his
enemies would take advantage against him for it. Let us not be
drawn either from our duty or from our usefulness by any
opposition. We may well be amazed, that the sons of men should
be so wicked.

#12-19 We often think one half hour a great deal to spend in
meditation and secret prayer, but Christ was whole nights
engaged in these duties. In serving God, our great care should
be not to lose time, but to make the end of one good duty the
beginning of another. The twelve apostles are here named; never
were men so privileged, yet one of them had a devil, and proved
a traitor. Those who have not faithful preaching near them, had
better travel far than be without it. It is indeed worth while
to go a great way to hear the word of Christ, and to go out of
the way of other business for it. They came to be cured by him,
and he healed them. There is a fulness of grace in Christ, and
healing virtue in him, ready to go out from him, that is enough
for all, enough for each. Men regard the diseases of the body as
greater evils than those of their souls; but the Scripture
teaches us differently.

#20-26 Here begins a discourse of Christ, most of which is also
found in #Mt 5; 7|. But some think that this was preached at
another time and place. All believers that take the precepts of
the gospel to themselves, and live by them, may take the
promises of the gospel to themselves, and live upon them. Woes
are denounced against prosperous sinners as miserable people,
though the world envies them. Those are blessed indeed whom
Christ blesses, but those must be dreadfully miserable who fall
under his woe and curse! What a vast advantage will the saint
have over the sinner in the other world! and what a wide
difference will there be in their rewards, how much soever the
sinner may prosper, and the saint be afflicted here!

#27-36 These are hard lessons to flesh and blood. But if we are
thoroughly grounded in the faith of Christ's love, this will
make his commands easy to us. Every one that comes to him for
washing in his blood, and knows the greatness of the mercy and
the love there is in him, can say, in truth and sincerity, Lord,
what wilt thou have me to do? Let us then aim to be merciful,
even according to the mercy of our heavenly Father to us.

#37-49 All these sayings Christ often used; it was easy to apply
them. We ought to be very careful when we blame others; for we
need allowance ourselves. If we are of a giving and a forgiving
spirit, we shall ourselves reap the benefit. Though full and
exact returns are made in another world, not in this world, yet
Providence does what should encourage us in doing good. Those
who follow the multitude to do evil, follow in the broad way
that leads to destruction. The tree is known by its fruits; may
the word of Christ be so grafted in our hearts, that we may be
fruitful in every good word and work. And what the mouth
commonly speaks, generally agrees with what is most in the
heart. Those only make sure work for their souls and eternity,
and take the course that will profit in a trying time, who
think, speak, and act according to the words of Christ. Those
who take pains in religion, found their hope upon Christ, who is
the Rock of Ages, and other foundation can no man lay. In death
and judgment they are safe, being kept by the power of Christ
through faith unto salvation, and they shall never perish.
$-$-$- LU:7
 
* The centurion's servant healed. (1-10) The widow's son raised.
(11-18) John the Baptist's inquiry concerning Jesus. (19-35)
Christ anointed in the house of the Pharisee The parable of the
two debtors. (36-50)
 
#1-10 Servants should study to endear themselves to their
masters. Masters ought to take particular care of their servants
when they are sick. We may still, by faithful and fervent
prayer, apply to Christ, and ought to do so when sickness is in
our families. The building places for religious worship is a
good work, and an instance of love to God and his people. Our
Lord Jesus was pleased with the centurion's faith; and he never
fails to answer the expectations of that faith which honours his
power and love. The cure soon wrought and perfect.

#11-18 When the Lord saw the poor widow following her son to the
grave, he had compassion on her. See Christ's power over death
itself. The gospel call to all people, to young people
particularly, is, Arise from the dead, and Christ shall give you
light and life. When Christ put life into him, it appeared by
the youth's sitting up. Have we grace from Christ? Let us show
it. He began to speak: whenever Christ gives us spiritual life,
he opens the lips in prayer and praise. When dead souls are
raised to spiritual life, by Divine power going with the gospel,
we must glorify God, and look upon it as a gracious visit to his
people. Let us seek for such an interest in our compassionate
Saviour, that we may look forward with joy to the time when the
Redeemer's voice shall call forth all that are in their graves.
May we be called to the resurrection of life, not to that of
damnation.

#19-35 To his miracles in the kingdom of nature, Christ adds
this in the kingdom of grace, To the poor the gospel is
preached. It clearly pointed out the spiritual nature of
Christ's kingdom, that the messenger he sent before him to
prepare his way, did it by preaching repentance and reformation
of heart and life. We have here the just blame of those who were
not wrought upon by the ministry of John Baptist or of Jesus
Christ himself. They made a jest of the methods God took to do
them good. This is the ruin of multitudes; they are not serious
in the concerns of their souls. Let us study to prove ourselves
children of Wisdom, by attending the instructions of God's word,
and adoring those mysteries and glad tidings which infidels and
Pharisees deride and blaspheme.

#36-50 None can truly perceive how precious Christ is, and the
glory of the gospel, except the broken-hearted. But while they
feel they cannot enough express self-abhorrence on account of
sin, and admiration of his mercy, the self-sufficient will be
disgusted, because the gospel encourages such repenting sinners.
The Pharisee, instead of rejoicing in the tokens of the woman's
repentance, confined his thoughts to her former bad character.
But without free forgiveness none of us can escape the wrath to
come; this our gracious Saviour has purchased with his blood,
that he may freely bestow it on every one that believes in him.
Christ, by a parable, forced Simon to acknowledge that the
greater sinner this woman had been, the greater love she ought
to show to Him when her sins were pardoned. Learn here, that sin
is a debt; and all are sinners, are debtors to Almighty God.
Some sinners are greater debtors; but whether our debt be more
or less, it is more than we are able to pay. God is ready to
forgive; and his Son having purchased pardon for those who
believe in him, his gospel promises it to them, and his Spirit
seals it to repenting sinners, and gives them the comfort. Let
us keep far from the proud spirit of the Pharisee, simply
depending upon and rejoicing in Christ alone, and so be prepared
to obey him more zealously, and more strongly to recommend him
unto all around us. The more we express our sorrow for sin, and
our love to Christ, the clearer evidence we have of the
forgiveness of our sins. What a wonderful change does grace make
upon a sinner's heart and life, as well as upon his state before
God, by the full remission of all his sins through faith in the
Lord Jesus!
$-$-$- LU:8
 
* The ministry of Christ. (1-3) The parable of the sower. (4-21)
Christ stilleth the tempest and casteth out devils. (22-40) The
daughter of Jairus restored to life. (41-56)
 
#1-3 We are here told what Christ made the constant business of
his life, it was teaching the gospel. Tidings of the kingdom of
God are glad tidings, and what Christ came to bring. Certain
women attended upon him who ministered to him of their
substance. It showed the mean condition to which the Saviour
humbled himself, that he needed their kindness, and his great
humility, that he accepted it. Though rich, yet for our sakes he
became poor.

#4-21 There are many very needful and excellent rules and
cautions for hearing the word, in the parable of the sower, and
the application of it. Happy are we, and for ever indebted to
free grace, if the same thing that is a parable to others, with
which they are only amused, is a plain truth to us, by which we
are taught and governed. We ought to take heed of the things
that will hinder our profiting by the word we hear; to take heed
lest we hear carelessly and slightly, lest we entertain
prejudices against the word we hear; and to take heed to our
spirits after we have heard the word, lest we lose what we have
gained. The gifts we have, will be continued to us or not, as we
use them for the glory of God, and the good of our brethren. Nor
is it enough not to hold the truth in unrighteousness; we should
desire to hold forth the word of life, and to shine, giving
light to all around. Great encouragement is given to those who
prove themselves faithful hearers of the word, by being doers of
the work. Christ owns them as his relations.

#22-40 Those that put to sea in a calm, even at Christ's word,
must yet prepare for a storm, and for great peril in that storm.
There is no relief for souls under a sense of guilt, and fear of
wrath, but to go to Christ, and call him Master, and say, I am
undone, if thou dost not help me. When our dangers are over, it
becomes us to take to ourselves the shame of our own fears, and
to give Christ the glory of our deliverance. We may learn much
out of this history concerning the world of infernal, malignant
spirits, which though not working now exactly in the same way as
then, yet all must at all times carefully guard against. And
these malignant spirits are very numerous. They have enmity to
man and all his comforts. Those under Christ's government are
sweetly led with the bands of love; those under the devil's
government are furiously driven. Oh what a comfort it is to the
believer, that all the powers of darkness are under the control
of the Lord Jesus! It is a miracle of mercy, if those whom Satan
possesses, are not brought to destruction and eternal ruin.
Christ will not stay with those who slight him; perhaps he may
no more return to them, while others are waiting for him, and
glad to receive him.

#41-56 Let us not complain of a crowd, and a throng, and a
hurry, as long as we are in the way of our duty, and doing good;
but otherwise every wise man will keep himself out of it as much
as he can. And many a poor soul is healed, and helped, and saved
by Christ, that is hidden in a crowd, and nobody notices it.
This woman came trembling, yet her faith saved her. There may be
trembling, where yet there is saving faith. Observe Christ's
comfortable words to Jairus, Fear not, believe only, and thy
daughter shall be made whole. No less hard was it not to grieve
for the loss of an only child, than not to fear the continuance
of that grief. But in perfect faith there is no fear; the more
we fear, the less we believe. The hand of Christ's grace goes
with the calls of his word, to make them effectual. Christ
commanded to give her meat. As babes new born, so those newly
raised from sin, desire spiritual food, that they may grow
thereby.
$-$-$- LU:9
 
* The apostles sent forth. (1-9) The multitude miraculously fed.
(10-17) Peter's testimony to Christ, Self-denial enjoined.
(18-27) The transfiguration. (28-36) An evil spirit cast out.
(37-42) Christ checks the ambition of his disciples. (43-50) He
reproves their mistaken zeal. (51-56) Every thing to be given up
for Christ. (57-62)
 
#1-9 Christ sent his twelve disciples abroad, who by this time
were able to teach others what they had received from the Lord.
They must not be anxious to commend themselves to people's
esteem by outward appearance. They must go as they were. The
Lord Jesus is the fountain of power and authority, to whom all
creatures must, in one way or another, be subject; and if he
goes with the word of his ministers in power, to deliver sinners
from Satan's bondage, they may be sure that he will care for
their wants. When truth and love thus go together, and yet the
message of God is rejected and despised, it leaves men without
excuse, and turns to a testimony against them. Herod's guilty
conscience was ready to conclude that John was risen from the
dead. He desired to see Jesus; and why did he not go and see
him? Probably, because he thought it below him, or because he
wished not to have any more reprovers of sin. Delaying it now,
his heart was hardened, and when he did see Jesus, he was as
much prejudiced against him as others, #Lu 23:11|.

#10-17 The people followed Jesus, and though they came
unseasonably, yet he gave them what they came for. He spake unto
them of the kingdom of God. He healed those who had need of
healing. And with five loaves of bread and two fishes, Christ
fed five thousand men. He will not see those that fear him, and
serve him faithfully, want any good thing. When we receive
creature-comforts, we must acknowledge that we receive them from
God, and that we are unworthy to receive them; that we owe them
all, and all the comfort we have in them, to the mediation of
Christ, by whom the curse is taken away. The blessing of Christ
will make a little go a great way. He fills every hungry soul,
abundantly satisfies it with the goodness of his house. Here
were fragments taken up: in our Father's house there is bread
enough, and to spare. We are not straitened, nor stinted in
Christ.

#18-27 It is an unspeakable comfort that our Lord Jesus is God's
Anointed; this signifies that he was both appointed to be the
Messiah, and qualified for it. Jesus discourses concerning his
own sufferings and death. And so far must his disciples be from
thinking how to prevent his sufferings, that they must prepare
for their own. We often meet with crosses in the way of duty;
and though we must not pull them upon our own heads, yet, when
they are laid for us, we must take them up, and carry them after
Christ. It is well or ill with us, according as it is well or
ill with our souls. The body cannot be happy, if the soul be
miserable in the other world; but the soul may be happy, though
the body is greatly afflicted and oppressed in this world. We
must never be ashamed of Christ and his gospel.

#28-36 Christ's transfiguration was a specimen of that glory in
which he will come to judge the world; and was an encouragement
to his disciples to suffer for him. Prayer is a transfiguring,
transforming duty, which makes the face to shine. Our Lord
Jesus, even in his transfiguration, was willing to speak
concerning his death and sufferings. In our greatest glories on
earth, let us remember that in this world we have no continuing
city. What need we have to pray to God for quickening grace, to
make us lively! Yet that the disciples might be witnesses of
this sign from heaven, after awhile they became awake, so that
they were able to give a full account of what passed. But those
know not what they say, that talk of making tabernacles on earth
for glorified saints in heaven.

#37-42 How deplorable the case of this child! He was under the
power of an evil spirit. Disease of that nature are more
frightful than such as arise merely from natural causes. What
mischief Satan does where he gets possession! But happy those
that have access to Christ! He can do that for us which his
disciples cannot. A word from Christ healed the child; and when
our children recover from sickness, it is comfortable to receive
them as healed by the hand of Christ.

#43-50 This prediction of Christ's sufferings was plain enough,
but the disciples would not understand it, because it agreed not
with their notions. A little child is the emblem by which Christ
teaches us simplicity and humility. What greater honour can any
man attain to in this world, than to be received by men as a
messenger of God and Christ; and to have God and Christ own
themselves received and welcomed in him! If ever any society of
Christians in this world, had reason to silence those not of
their own communion, the twelve disciples at this time had; yet
Christ warned them not to do the like again. Those may be found
faithful followers of Christ, and may be accepted of him, who do
not follow with us.

#51-56 The disciples did not consider that the conduct of the
Samaritans was rather the effect of national prejudices and
bigotry, than of enmity to the word and worship of God; and
through they refused to receive Christ and his disciples, they
did not ill use or injure them, so that the case was widely
different from that of Ahaziah and Elijah. Nor were they aware
that the gospel dispensation was to be marked by miracles of
mercy. But above all, they were ignorant of the prevailing
motives of their own hearts, which were pride and carnal
ambition. Of this our Lord warned them. It is easy for us to
say, Come, see our zeal for the Lord! and to think we are very
faithful in his cause, when we are seeking our own objects, and
even doing harm instead of good to others.

#57-62 Here is one that is forward to follow Christ, but seems
to have been hasty and rash, and not to have counted the cost.
If we mean to follow Christ, we must lay aside the thoughts of
great things in the world. Let us not try to join the profession
of Christianity, with seeking after worldly advantages. Here is
another that seems resolved to follow Christ, but he begs a
short delay. To this man Christ first gave the call; he said to
him, Follow me. Religion teaches us to be kind and good, to show
piety at home, and to requite our parents; but we must not make
these an excuse for neglecting our duty to God. Here is another
that is willing to follow Christ, but he must have a little time
to talk with his friends about it, and to set in order his
household affairs, and give directions concerning them. He
seemed to have worldly concerns more upon his heart than he
ought to have, and he was willing to enter into a temptation
leading him from his purpose of following Christ. No one can do
any business in a proper manner, if he is attending to other
things. Those who begin with the work of God, must resolve to go
on, or they will make nothing of it. Looking back, leads to
drawing back, and drawing back is to perdition. He only that
endures to the end shall be saved.
$-$-$- LU:10
 
* Seventy disciples sent forth. (1-16) The blessedness of
Christ's disciples. (17-24) The good Samaritan. (25-37) Jesus at
the house of Martha and Mary. (38-42)
 
#1-16 Christ sent the seventy disciples, two and two, that they
might strengthen and encourage one another. The ministry of the
gospel calls men to receive Christ as a Prince and a Saviour;
and he will surely come in the power of his Spirit to all places
whither he sends his faithful servants. But the doom of those
who receive the grace of God in vain, will be very fearful Those
who despise the faithful ministers of Christ, who think meanly
of them, and look scornfully upon them, will be reckoned as
despisers of God and Christ.

#17-24 All our victories over Satan, are obtained by power
derived from Jesus Christ, and he must have all the praise. But
let us beware of spiritual pride, which has been the destruction
of many. Our Lord rejoiced at the prospect of the salvation of
many souls. It was fit that particular notice should be taken of
that hour of joy; there were few such, for He was a man of
sorrows: in that hour in which he saw Satan fall, and heard of
the good success of his ministers, in that hour he rejoiced. He
has ever resisted the proud, and given grace to the humble. The
more simply dependent we are on the teaching, help, and blessing
of the Son of God, the more we shall know both of the Father and
of the Son; the more blessed we shall be in seeing the glory,
and hearing the words of the Divine Saviour; and the more useful
we shall be made in promoting his cause.

#25-37 If we speak of eternal life, and the way to it, in a
careless manner, we take the name of God in vain. No one will
ever love God and his neighbour with any measure of pure,
spiritual love, who is not made a partaker of converting grace.
But the proud heart of man strives hard against these
convictions. Christ gave an instance of a poor Jew in distress,
relieved by a good Samaritan. This poor man fell among thieves,
who left him about to die of his wounds. He was slighted by
those who should have been his friends, and was cared for by a
stranger, a Samaritan, of the nation which the Jews most
despised and detested, and would have no dealings with. It is
lamentable to observe how selfishness governs all ranks; how
many excuses men will make to avoid trouble or expense in
relieving others. But the true Christian has the law of love
written in his heart. The Spirit of Christ dwells in him;
Christ's image is renewed in his soul. The parable is a
beautiful explanation of the law of loving our neighbour as
ourselves, without regard to nation, party, or any other
distinction. It also sets forth the kindness and love of God our
Saviour toward sinful, miserable men. We were like this poor,
distressed traveller. Satan, our enemy, has robbed us, and
wounded us: such is the mischief sin has done us. The blessed
Jesus had compassion on us. The believer considers that Jesus
loved him, and gave his life for him, when an enemy and a rebel;
and having shown him mercy, he bids him go and do likewise. It
is the duty of us all , in our places, and according to our
ability, to succour, help, and relieve all that are in distress
and necessity.

#38-42 A good sermon is not the worse for being preached in a
house; and the visits of our friends should be so managed, as to
make them turn to the good of their souls. Sitting at Christ's
feet, signifies readiness to receive his word, and submission to
the guidance of it. Martha was providing for the entertainment
of Christ, and those that came with him. Here were respect to
our Lord Jesus and right care of her household affairs. But
there was something to be blamed. She was for much serving;
plenty, variety, and exactness. Worldly business is a snare to
us, when it hinders us from serving God, and getting good to our
souls. What needless time is wasted, and expense often laid out,
even in entertaining professors of the gospel! Though Martha was
on this occasion faulty, yet she was a true believer, and in her
general conduct did not neglect the one thing needful. The
favour of God is needful to our happiness; the salvation of
Christ is needful to our safety. Where this is attended to, all
other things will be rightly pursued. Christ declared, Mary hath
chosen the good part. For one thing is needful, this one thing
that she has done, to give up herself to the guidance of Christ.
The things of this life will be taken away from us, at the
furthest, when we shall be taken away from them; but nothing
shall separate from the love of Christ, and a part in that love.
Men and devils cannot take it away from us, and God and Christ
will not. Let us mind the one thing needful more diligently.
$-$-$- LU:11
 
* The disciples taught to pray. (1-4) Christ encourages being
earnest in prayer. (5-13) Christ casts out a devil, The
blasphemy of the Pharisees. (14-26) True happiness. (27,28)
Christ reproves the Jews. (29-36) He reproves the Pharisees.
(37-54)
 
#1-4 "Lord, teach us to pray," is a good prayer, and a very
needful one, for Jesus Christ only can teach us, by his word and
Spirit, how to pray. Lord, teach me what it is to pray; Lord,
stir up and quicken me to the duty; Lord, direct me what to pray
for; teach me what I should say. Christ taught them a prayer,
much the same that he had given before in his sermon upon the
mount. There are some differences in the words of the Lord's
prayer in Matthew and in Luke, but they are of no moment. Let us
in our requests, both for others and for ourselves, come to our
heavenly Father, confiding in his power and goodness.

#5-13 Christ encourages fervency and constancy in prayer. We
must come for what we need, as a man does to his neighbour or
friend, who is kind to him. We must come for bread; for that
which is needful. If God does not answer our prayers speedily,
yet he will in due time, if we continue to pray. Observe what to
pray for; we must ask for the Holy Spirit, not only as necessary
in order to our praying well, but as all spiritual blessings are
included in that one. For by the influences of the Holy Spirit
we are brought to know God and ourselves, to repent, believe in,
and love Christ, and so are made comfortable in this world, and
meet for happiness in the next. All these blessings our heavenly
Father is more ready to bestow on every one that asks for them,
than an indulgent parent is to give food to a hungry child. And
this is the advantage of the prayer of faith, that it quiets and
establishes the heart in God.

#14-26 Christ's thus casting out the devils, was really the
destroying of their power. The heart of every unconverted sinner
is the devil's palace, where he dwells, and where he rules.
There is a kind of peace in the heart of an unconverted soul,
while the devil, as a strong man armed, keeps it. The sinner is
secure, has no doubt concerning the goodness of his state, nor
any dread of the judgment to come. But observe the wonderful
change made in conversion. The conversion of a soul to God, is
Christ's victory over the devil and his power in that soul,
restoring the soul to its liberty, and recovering his own
interest in it and power over it. All the endowments of mind of
body are now employed for Christ. Here is the condition of a
hypocrite. The house is swept from common sins, by a forced
confession, as Pharaoh's; by a feigned contrition, as Ahab's; or
by a partial reformation, as Herod's. The house is swept, but it
is not washed; the heart is not made holy. Sweeping takes off
only the loose dirt, while the sin that besets the sinner, the
beloved sin, is untouched. The house is garnished with common
gifts and graces. It is not furnished with any true grace; it is
all paint and varnish, not real nor lasting. It was never given
up to Christ, nor dwelt in by the Spirit. Let us take heed of
resting in that which a man may have, and yet come short of
heaven. The wicked spirits enter in without any difficulty; they
are welcomed, and they dwell there; there they work, there they
rule. From such an awful state let all earnestly pray to be
delivered.

#27,28 While the scribes and Pharisees despised and blasphemed
the discourses of our Lord Jesus, this good woman admired them,
and the wisdom and power with which he spake. Christ led the
woman to a higher consideration. Though it is a great privilege
to hear the word of God, yet those only are truly blessed, that
is, blessed of the Lord, that hear it, keep it in memory, and
keep to it as their way and rule.

#29-36 Christ promised that there should be one sign more given,
even the sign of Jonah the prophet; which in Matthew is
explained, as meaning the resurrection of Christ; and he warned
them to improve this sign. But though Christ himself were the
constant preacher in any congregation, and worked miracles daily
among them, yet unless his grace humbled their hearts, they
would not profit by his word. Let us not desire more evidence
and fuller teaching than the Lord is pleased to afford us. We
should pray without ceasing that our hearts and understandings
may be opened, that we may profit by the light we enjoy. And
especially take heed that the light which is in us be not
darkness; for if our leading principles be wrong, our judgment
and practice must become more so.

#37-54 We should all look to our hearts, that they may be
cleansed and new-created; and while we attend to the great
things of the law and of the gospel, we must not neglect the
smallest matter God has appointed. When any wait to catch
something out of our mouths, that they may insnare us, O Lord,
give us thy prudence and thy patience, and disappoint their evil
purposes. Furnish us with such meekness and patience that we may
glory in reproaches, for Christ's sake, and that thy Holy Spirit
may rest upon us.
$-$-$- LU:12
 
* Christ reproves the interpreters of the law. (1-12) A caution
against covetousness The parable of the rich man. (13-21)
Worldly care reproved. (22-40) Watchfulness enforced. (41-53) A
warning to be reconciled to God. (54-59)
 
#1-12 A firm belief of the doctrine of God's universal
providence, and the extent of it, would satisfy us when in
peril, and encourage us to trust God in the way of duty.
Providence takes notice of the meanest creatures, even of the
sparrows, and therefore of the smallest interests of the
disciples of Christ. Those who confess Christ now, shall be
owned by him in the great day, before the angels of God. To
deter us from denying Christ, and deserting his truths and ways,
we are here assured that those who deny Christ, though they may
thus save life itself, and though they may gain a kingdom by it,
will be great losers at last; for Christ will not know them,
will not own them, nor show them favour. But let no trembling,
penitent backslider doubt of obtaining forgiveness. This is far
different from the determined enmity that is blasphemy against
the Holy Ghost, which shall never be forgiven, because it will
never be repented of.

#13-21 Christ's kingdom is spiritual, and not of this world.
Christianity does not meddle with politics; it obliges all to do
justly, but wordly dominion is not founded in grace. It does not
encourage expectations of worldly advantages by religion. The
rewards of Christ's disciples are of another nature.
Covetousness is a sin we need constantly to be warned against;
for happiness and comfort do not depend on the wealth of this
world. The things of the world will not satisfy the desires of a
soul. Here is a parable, which shows the folly of carnal
worldling while they live, and their misery when they die. The
character drawn is exactly that of a prudent, worldly man, who
has no grateful regard to the providence of God, nor any right
thought of the uncertainty of human affairs, the worth of his
soul, or the importance of eternity. How many, even among
professed Christians, point out similar characters as models for
imitation, and proper persons to form connexions with! We
mistake if we think that thoughts are hid, and thoughts are
free. When he saw a great crop upon his ground, instead of
thanking God for it, or rejoicing to be able to do more good, he
afflicts himself. What shall I do now? The poorest beggar in the
country could not have said a more anxious word. The more men
have, the more perplexity they have with it. It was folly for
him to think of making no other use of his plenty, than to
indulge the flesh and gratify the sensual appetites, without any
thought of doing good to others. Carnal worldlings are fools;
and the day is coming when God will call them by their own name,
and they will call themselves so. The death of such persons is
miserable in itself, and terrible to them. Thy soul shall be
required. He is loth to part with it; but God shall require it,
shall require an account of it, require it as a guilty soul to
be punished without delay. It is the folly of most men, to mind
and pursue that which is for the body and for time only, more
than that for the soul and eternity.

#22-40 Christ largely insisted upon this caution not to give way
to disquieting, perplexing cares, #Mt 6:25-34|. The arguments
here used are for our encouragement to cast our care upon God,
which is the right way to get ease. As in our stature, so in our
state, it is our wisdom to take it as it is. An eager, anxious
pursuit of the things of this world, even necessary things, ill
becomes the disciples of Christ. Fears must not prevail; when we
frighten ourselves with thoughts of evil to come, and put
ourselves upon needless cares how to avoid it. If we value the
beauty of holiness, we shall not crave the luxuries of life. Let
us then examine whether we belong to this little flock. Christ
is our Master, and we are his servants; not only working
servants, but waiting servants. We must be as men that wait for
their lord, that sit up while he stays out late, to be ready to
receive him. In this Christ alluded to his own ascension to
heaven, his coming to call his people to him by death, and his
return to judge the world. We are uncertain as to the time of
his coming to us, we should therefore be always ready. If men
thus take care of their houses, let us be thus wise for our
souls. Be ye therefore ready also; as ready as the good man of
the house would be, if he knew at what hour the thief would
come.

#41-53 All are to take to themselves what Christ says in his
word, and to inquire concerning it. No one is left so ignorant
as not to know many things to be wrong which he does, and many
things to be right which he neglects; therefore all are without
excuse in their sin. The bringing in the gospel dispensation
would occasion desolations. Not that this would be the tendency
of Christ's religion, which is pure, peaceable, and loving; but
the effect of its being contrary to men's pride and lusts. There
was to be a wide publication of the gospel. But before that took
place, Christ had a baptism to be baptized with, far different
from that of water and the Holy Spirit. He must endure
sufferings and death. It agreed not with his plan to preach the
gospel more widely, till this baptism was completed. We should
be zealous in making known the truth, for though divisions will
be stirred up, and a man's own household may be his foes, yet
sinners will be converted, and God will be glorified.

#54-59 Christ would have the people to be as wise in the
concerns of their souls as they are in outward affairs. Let them
hasten to obtain peace with God before it is too late. If any
man has found that God has set himself against him concerning
his sins, let him apply to him as God in Christ reconciling the
world to himself. While we are alive, we are in the way, and now
is our time.
$-$-$- LU:13
 
* Christ exhorts to repentance from the case of the Galileans
and others. (1-5) Parable of the barren fig-tree. (6-9) The
infirm woman strengthened. (10-17) The parables of the mustard
seed, and leaven. (18-22) Exhortation to enter at the strait
gate. (23-30) Christ's reproof to Herod, and to the people of
Jerusalem. (31-35)
 
#1-5 Mention was made to Christ of the death of some Galileans.
This tragical story is briefly related here, and is not met with
in any historians. In Christ's reply he spoke of another event,
which, like it, gave an instance of people taken away by sudden
death. Towers, that are built for safety, often prove to be
men's destruction. He cautioned his hearers not to blame great
sufferers, as if they were therefore to be accounted great
sinners. As no place or employment can secure from the stroke of
death, we should consider the sudden removals of others as
warnings to ourselves. On these accounts Christ founded a call
to repentance. The same Jesus that bids us repent, for the
kingdom of heaven is at hand, bids us repent, for otherwise we
shall perish.

#6-9 This parable of the barren fig-tree is intended to enforce
the warning given just before: the barren tree, except it brings
forth fruit, will be cut down. This parable in the first place
refers to the nation and people of the Jews. Yet it is, without
doubt, for awakening all that enjoy the means of grace, and the
privileges of the visible church. When God has borne long, we
may hope that he will bear with us yet a little longer, but we
cannot expect that he will bear always.

#10-17 Our Lord Jesus attended upon public worship on the
sabbaths. Even bodily infirmities, unless very grievous, should
not keep us from public worship on sabbath days. This woman came
to Christ to be taught, and to get good to her soul, and then he
relieved her bodily infirmity. This cure represents the work of
Christ's grace upon the soul. And when crooked souls are made
straight, they will show it by glorifying God. Christ knew that
this ruler had a real enmity to him and to his gospel, and that
he did but cloak it with a pretended zeal for the sabbath day;
he really would not have them be healed any day; but if Jesus
speaks the word, and puts forth his healing power, sinners are
set free. This deliverance is often wrought on the Lord's day;
and whatever labour tends to put men in the way of receiving the
blessing, agrees with the design of that day.

#18-22 Here is the progress of the gospel foretold in two
parables, as in #Mt 13|. The kingdom of the Messiah is the
kingdom of God. May grace grow in our hearts; may our faith and
love grow exceedingly, so as to give undoubted evidence of their
reality. May the example of God's saints be blessed to those
among whom they live; and may his grace flow from heart to
heart, until the little one becomes a thousand.

#23-30 Our Saviour came to guide men's consciences, not to
gratify their curiosity. Ask not, How many shall be saved? But,
Shall I be one of them? Not, What shall become of such and such?
But, What shall I do, and what will become of me? Strive to
enter in at the strait gate. This is directed to each of us; it
is, Strive ye. All that will be saved, must enter in at the
strait gate, must undergo a change of the whole man. Those that
would enter in, must strive to enter. Here are awakening
considerations, to enforce this exhortation. Oh that we may be
all awakened by them! They answer the question, Are there few
that shall be saved? But let none despond either as to
themselves or others, for there are last who shall be first, and
first who shall be last. If we reach heaven, we shall meet many
there whom we little thought to meet, and miss many whom we
expected to find.

#31-35 Christ, in calling Herod a fox, gave him his true
character. The greatest of men were accountable to God,
therefore it became him to call this proud king by his own name;
but it is not an example for us. I know, said our Lord, that I
must die very shortly; when I die, I shall be perfected, I shall
have completed my undertaking. It is good for us to look upon
the time we have before us as but little, that we may thereby be
quickened to do the work of the day in its day. The wickedness
of persons and places which more than others profess religion
and relation to God, especially displeases and grieves the Lord
Jesus. The judgment of the great day will convince unbelievers;
but let us learn thankfully to welcome, and to profit by all who
come in the name of the Lord, to call us to partake of his great
salvation.
$-$-$- LU:14
 
* Christ heals a man on the sabbath. (1-6) He teaches humility.
(7-14) Parable of the great supper. (15-24) The necessity of
consideration and self-denial. (25-35)
 
#1-6 This Pharisee, as well as others, seems to have had an ill
design in entertaining Jesus at his house. But our Lord would
not be hindered from healing a man, though he knew a clamour
would be raised at his doing it on the sabbath. It requires care
to understand the proper connexion between piety and charity in
observing the sabbath, and the distinction between works of real
necessity and habits of self-indulgence. Wisdom from above,
teaches patient perseverance in well-doing.

#7-14 Even in the common actions of life, Christ marks what we
do, not only in our religious assemblies, but at our tables. We
see in many cases, that a man's pride will bring him low, and
before honour is humility. Our Saviour here teaches, that works
of charity are better than works of show. But our Lord did not
mean that a proud and unbelieving liberality should be rewarded,
but that his precept of doing good to the poor and afflicted
should be observed from love to him.

#15-24 In this parable observe the free grace and mercy of God
shining in the gospel of Christ, which will be food and a feast
for the soul of a man that knows its own wants and miseries. All
found some pretence to put off their attendance. This reproves
the Jewish nation for their neglect of the offers of Christ's
grace. It shows also the backwardness there is to close with the
gospel call. The want of gratitude in those who slight gospel
offers, and the contempt put upon the God of heaven thereby,
justly provoke him. The apostles were to turn to the Gentiles,
when the Jews refused the offer; and with them the church was
filled. The provision made for precious souls in the gospel of
Christ, has not been made in vain; for if some reject, others
will thankfully accept the offer. The very poor and low in the
world, shall be as welcome to Christ as the rich and great; and
many times the gospel has the greatest success among those that
labour under worldly disadvantages and bodily infirmities.
Christ's house shall at last be filled; it will be so when the
number of the elect is completed.

#25-35 Though the disciples of Christ are not all crucified, yet
they all bear their cross, and must bear it in the way of duty.
Jesus bids them count upon it, and then consider of it. Our
Saviour explains this by two similitudes; the former showing
that we must consider the expenses of our religion; the latter,
that we must consider the perils of it. Sit down and count the
cost; consider it will cost the mortifying of sin, even the most
beloved lusts. The proudest and most daring sinner cannot stand
against God, for who knows the power of his anger? It is our
interest to seek peace with him, and we need not send to ask
conditions of peace, they are offered to us, and are highly to
our advantage. In some way a disciple of Christ will be put to
the trial. May we seek to be disciples indeed, and be careful
not to grow slack in our profession, or afraid of the cross;
that we may be the good salt of the earth, to season those
around us with the savour of Christ.
$-$-$- LU:15
 
* Parables of the lost sheep, and the piece of silver. (1-10)
The prodigal son, his wickedness and distress. (11-16) His
repentance and pardon. (17-24) The elder brother offended.
(25-32)
 
#1-10 The parable of the lost sheep is very applicable to the
great work of man's redemption. The lost sheep represents the
sinner as departed from God, and exposed to certain ruin if not
brought back to him, yet not desirous to return. Christ is
earnest in bringing sinners home. In the parable of the lost
piece of silver, that which is lost, is one piece, of small
value compared with the rest. Yet the woman seeks diligently
till she finds it. This represents the various means and methods
God makes use of to bring lost souls home to himself, and the
Saviour's joy on their return to him. How careful then should we
be that our repentance is unto salvation!

#11-16 The parable of the prodigal son shows the nature of
repentance, and the Lord's readiness to welcome and bless all
who return to him. It fully sets forth the riches of gospel
grace; and it has been, and will be, while the world stands, of
unspeakable use to poor sinners, to direct and to encourage them
in repenting and returning to God. It is bad, and the beginning
of worse, when men look upon God's gifts as debts due to them.
The great folly of sinners, and that which ruins them, is, being
content in their life-time to receive their good things. Our
first parents ruined themselves and all their race, by a foolish
ambition to be independent, and this is at the bottom of
sinners' persisting in their sin. We may all discern some
features of our own characters in that of the prodigal son. A
sinful state is of departure and distance from God. A sinful
state is a spending state: wilful sinners misemploy their
thoughts and the powers of their souls, mispend their time and
all their opportunities. A sinful state is a wanting state.
Sinners want necessaries for their souls; they have neither food
nor raiment for them, nor any provision for hereafter. A sinful
state is a vile, slavish state. The business of the devil's
servants is to make provision for the flesh, to fulfil the lusts
thereof, and that is no better than feeding swine. A sinful
state is a state constant discontent. The wealth of the world
and the pleasures of the senses will not even satisfy our
bodies; but what are they to precious souls! A sinful state is a
state which cannot look for relief from any creature. In vain do
we cry to the world and to the flesh; they have that which will
poison a soul, but have nothing to give which will feed and
nourish it. A sinful state is a state of death. A sinner is dead
in trespasses and sins, destitute of spiritual life. A sinful
state is a lost state. Souls that are separated from God, if his
mercy prevent not, will soon be lost for ever. The prodigal's
wretched state, only faintly shadows forth the awful ruin of man
by sin. Yet how few are sensible of their own state and
character!

#17-24 Having viewed the prodigal in his abject state of misery,
we are next to consider his recovery from it. This begins by his
coming to himself. That is a turning point in the sinner's
conversion. The Lord opens his eyes, and convinces him of sin;
then he views himself and every object, in a different light
from what he did before. Thus the convinced sinner perceives
that the meanest servant of God is happier than he is. To look
unto God as a Father, and our Father, will be of great use in
our repentance and return to him. The prodigal arose, nor
stopped till he reached his home. Thus the repenting sinner
resolutely quits the bondage of Satan and his lusts, and returns
to God by prayer, notwithstanding fears and discouragements. The
Lord meets him with unexpected tokens of his forgiving love.
Again; the reception of the humbled sinner is like that of the
prodigal. He is clothed in the robe of the Redeemer's
righteousness, made partaker of the Spirit of adoption, prepared
by peace of conscience and gospel grace to walk in the ways of
holiness, and feasted with Divine consolations. Principles of
grace and holiness are wrought in him, to do, as well as to
will.

#25-32 In the latter part of this parable we have the character
of the Pharisees, though not of them alone. It sets forth the
kindness of the Lord, and the proud manner in which his gracious
kindness is often received. The Jews, in general, showed the
same spirit towards the converted Gentiles; and numbers in every
age object to the gospel and its preachers, on the same ground.
What must that temper be, which stirs up a man to despise and
abhor those for whom the Saviour shed his precious blood, who
are objects of the Father's choice, and temples of the Holy
Ghost! This springs from pride, self-preference, and ignorance
of a man's own heart. The mercy and grace of our God in Christ,
shine almost as bright in his tender and gentle bearing with
peevish saints, as his receiving prodigal sinners upon their
repentance. It is the unspeakable happiness of all the children
of God, who keep close to their Father's house, that they are,
and shall be ever with him. Happy will it be for those who
thankfully accept Christ's invitation.
$-$-$- LU:16
 
* The parable of the unjust steward. (1-12) Christ reproves the
hypocrisy of the covetous Pharisees. (13-18) The rich man and
Lazarus. (19-31)
 
#1-12 Whatever we have, the property of it is God's; we have
only the use of it, according to the direction of our great
Lord, and for his honour. This steward wasted his lord's goods.
And we are all liable to the same charge; we have not made due
improvement of what God has trusted us with. The steward cannot
deny it; he must make up his accounts, and be gone. This may
teach us that death will come, and deprive us of the
opportunities we now have. The steward will make friends of his
lord's debtors or tenants, by striking off a considerable part
of their debt to his lord. The lord referred to in this parable
commended not the fraud, but the policy of the steward. In that
respect alone is it so noticed. Worldly men, in the choice of
their object, are foolish; but in their activity, and
perseverance, they are often wiser than believers. The unjust
steward is not set before us as an example in cheating his
master, or to justify any dishonesty, but to point out the
careful ways of worldly men. It would be well if the children of
light would learn wisdom from the men of the world, and would as
earnestly pursue their better object. The true riches signify
spiritual blessings; and if a man spends upon himself, or hoards
up what God has trusted to him, as to outward things, what
evidence can he have, that he is an heir of God through Christ?
The riches of this world are deceitful and uncertain. Let us be
convinced that those are truly rich, and very rich, who are rich
in faith, and rich toward God, rich in Christ, in the promises;
let us then lay up our treasure in heaven, and expect our
portion from thence.

#13-18 To this parable our Lord added a solemn warning. Ye
cannot serve God and the world, so divided are the two
interests. When our Lord spoke thus, the covetous Pharisees
treated his instructions with contempt. But he warned them, that
what they contended for as the law, was a wresting of its
meaning: this our Lord showed in a case respecting divorce.
There are many covetous sticklers for the forms of godliness,
who are the bitterest enemies to its power, and try to set
others against the truth.

#19-31 Here the spiritual things are represented, in a
description of the different state of good and bad, in this
world and in the other. We are not told that the rich man got
his estate by fraud, or oppression; but Christ shows, that a man
may have a great deal of the wealth, pomp, and pleasure of this
world, yet perish for ever under God's wrath and curse. The sin
of this rich man was his providing for himself only. Here is a
godly man, and one that will hereafter be happy for ever, in the
depth of adversity and distress. It is often the lot of some of
the dearest of God's saints and servants to be greatly afflicted
in this world. We are not told that the rich man did him any
harm, but we do not find that he had any care for him. Here is
the different condition of this godly poor man, and this wicked
rich man, at and after death. The rich man in hell lifted up his
eyes, being in torment. It is not probable that there are
discourses between glorified saints and damned sinners, but this
dialogue shows the hopeless misery and fruitless desires, to
which condemned spirits are brought. There is a day coming, when
those who now hate and despise the people of God, would gladly
receive kindness from them. But the damned in hell shall not
have the least abatement of their torment. Sinners are now
called upon to remember; but they do not, they will not, they
find ways to avoid it. As wicked people have good things only in
this life, and at death are for ever separated from all good, so
godly people have evil things only in this life, and at death
they are for ever put from them. In this world, blessed be God,
there is no gulf between a state of nature and grace, we may
pass from sin to God; but if we die in our sins, there is no
coming out. The rich man had five brethren, and would have them
stopped in their sinful course; their coming to that place of
torment, would make his misery the worse, who had helped to show
them the way thither. How many would now desire to recall or to
undo what they have written or done! Those who would make the
rich man's praying to Abraham justify praying to saints
departed, go far to seek for proofs, when the mistake of a
damned sinner is all they can find for an example. And surely
there is no encouragement to follow the example, when all his
prayers were made in vain. A messenger from the dead could say
no more than what is said in the Scriptures. The same strength
of corruption that breaks through the convictions of the written
word, would triumph over a witness from the dead. Let us seek to
the law and to the testimony, #Isa 8:19,20|, for that is the
sure word of prophecy, upon which we may rest, #2Pe 1:19|.
Circumstances in every age show that no terrors, or arguments,
can give true repentance without the special grace of God
renewing the sinner's heart.
$-$-$- LU:17
 
* To avoid offences, To pray for increase of faith, Humility
taught.11-19. Ten lepers cleansed. (1-10) Christ's kingdom.
(20-37)
 
#1-10 It is no abatement of their guilt by whom an offence
comes, nor will it lessen their punishment that offences will
come. Faith in God's pardoning mercy, will enable us to get over
the greatest difficulties in the way of forgiving our brethren.
As with God nothing is impossible, so all things are possible to
him that can believe. Our Lord showed his disciples their need
of deep humility. The Lord has such a property in every
creature, as no man can have in another; he cannot be in debt to
them for their services, nor do they deserve any return from
him.

#11-19 A sense of our spiritual leprosy should make us very
humble whenever we draw near to Christ. It is enough to refer
ourselves to the compassions of Christ, for they fail not. We
may look for God to meet us with mercy, when we are found in the
way of obedience. Only one of those who were healed returned to
give thanks. It becomes us, like him, to be very humble in
thanksgivings, as well as in prayers. Christ noticed the one who
thus distinguished himself, he was a Samaritan. The others only
got the outward cure, he alone got the spiritual blessing.

#20-37 The kingdom of God was among the Jews, or rather within
some of them. It was a spiritual kingdom, set up in the heart by
the power of Divine grace. Observe how it had been with sinners
formerly, and in what state the judgments of God, which they had
been warned of, found them. Here is shown what a dreadful
surprise this destruction will be to the secure and sensual.
Thus shall it be in the day when the Son of man is revealed.
When Christ came to destroy the Jewish nation by the Roman
armies, that nation was found in such a state of false security
as is here spoken of. In like manner, when Jesus Christ shall
come to judge the world, sinners will be found altogether
regardless; for in like manner the sinners of every age go on
securely in their evil ways, and remember not their latter end.
But wherever the wicked are, who are marked for eternal ruin,
they shall be found by the judgments of God.
$-$-$- LU:18
 
* The parable of the importunate widow. (1-8) The Pharisee and
the publican. (9-14) Children brought to Christ. (15-17) The
ruler hindered by his riches. (18-30) Christ foreshows his
death. (31-34) A blind man restored to sight. (35-43)
 
#1-8 All God's people are praying people. Here earnest
steadiness in prayer for spiritual mercies is taught. The
widow's earnestness prevailed even with the unjust judge: she
might fear lest it should set him more against her; but our
earnest prayer is pleasing to our God. Even to the end there
will still be ground for the same complaint of weakness of
faith.

#9-14 This parable was to convince some who trusted in
themselves that they were righteous, and despised others. God
sees with what disposition and design we come to him in holy
ordinances. What the Pharisee said, shows that he trusted to
himself that he was righteous. We may suppose he was free from
gross and scandalous sins. All this was very well and
commendable. Miserable is the condition of those who come short
of the righteousness of this Pharisee, yet he was not accepted;
and why not? He went up to the temple to pray, but was full of
himself and his own goodness; the favour and grace of God he did
not think worth asking. Let us beware of presenting proud
devotions to the Lord, and of despising others. The publican's
address to God was full of humility, and of repentance for sin,
and desire toward God. His prayer was short, but to the purpose;
God be merciful to me a sinner. Blessed be God, that we have
this short prayer upon record, as an answered prayer; and that
we are sure that he who prayed it, went to his house justified;
for so shall we be, if we pray it, as he did, through Jesus
Christ. He owned himself a sinner by nature, by practice, guilty
before God. He had no dependence but upon the mercy of God; upon
that alone he relied. And God's glory is to resist the proud,
and give grace to the humble. Justification is of God in Christ;
therefore the self-condemned, and not the self-righteous, are
justified before God.

#15-17 None are too little, too young, to be brought to Christ,
who knows how to show kindness to those not capable of doing
service to him. It is the mind of Christ, that little children
should be brought to him. The promise is to us, and to our seed;
therefore He will bid them welcome to him with us. And we must
receive his kingdom as children, not by purchase, and must call
it our Father's gift.

#18-30 Many have a great deal in them very commendable, yet
perish for lack of some one thing; so this ruler could not bear
Christ's terms, which would part between him and his estate.
Many who are loth to leave Christ, yet do leave him. After a
long struggle between their convictions and their corruptions,
their corruptions carry the day. They are very sorry that they
cannot serve both; but if one must be quitted, it shall be their
God, not their wordly gain. Their boasted obedience will be
found mere outside show; the love of the world in some form or
other lies at the root. Men are apt to speak too much of what
they have left and lost, of what they have done and suffered for
Christ, as Peter did. But we should rather be ashamed that there
has been any regret or difficulty in doing it.

#31-34 The Spirit of Christ, in the Old Testament prophets,
testified beforehand his sufferings, and the glory that should
follow, #1Pe 1:11|. The disciples' prejudices were so strong,
that they would not understand these things literally. They were
so intent upon the prophecies which spake of Christ's glory,
that they overlooked those which spake of his sufferings. People
run into mistakes, because they read their Bibles by halves, and
are only for the smooth things. We are as backward to learn the
proper lessons from the sufferings, crucifixion, and
resurrection of Christ, as the disciples were to what he told
them as to those events; and for the same reason; self-love, and
a desire of worldly objects, close our understandings.

#35-43 This poor blind man sat by the wayside, begging. He was
not only blind, but poor, the fitter emblem of the world of
mankind which Christ came to heal and save. The prayer of faith,
guided by Christ's encouraging promises, and grounded on them,
shall not be in vain. The grace of Christ ought to be thankfully
acknowledged, to the glory of God. It is for the glory of God if
we follow Jesus, as those will do whose eyes are opened. We must
praise God for his mercies to others, as well as for mercies to
ourselves. Would we rightly understand these things, we must
come to Christ, like the blind man, earnestly beseeching him to
open our eyes, and to show us clearly the excellence of his
precepts, and the value of his salvation.
$-$-$- LU:19
 
* The conversion of Zaccheus. (1-10) The parable of the nobleman
and his servants. (11-27) Christ enters Jerusalem. (28-40)
Christ laments over Jerusalem. (41-48)
 
#1-10 Those who sincerely desire a sight of Christ, like
Zaccheus, will break through opposition, and take pains to see
him. Christ invited himself to Zaccheus' house. Wherever Christ
comes he opens the heart, and inclines it to receive him. He
that has a mind to know Christ, shall be known of him. Those
whom Christ calls, must humble themselves, and come down. We may
well receive him joyfully, who brings all good with him.
Zaccheus gave proofs publicly that he was become a true convert.
He does not look to be justified by his works, as the Pharisee;
but by his good works he will, through the grace of God, show
the sincerity of his faith and repentance. Zaccheus is declared
to be a happy man, now he is turned from sin to God. Now that he
is saved from his sins, from the guilt of them, from the power
of them, all the benefits of salvation are his. Christ is come
to his house, and where Christ comes he brings salvation with
him. He came into this lost world to seek and to save it. His
design was to save, when there was no salvation in any other. He
seeks those that sought him not, and asked not for him.

#11-27 This parable is like that of the talents, #Mt 25|. Those
that are called to Christ, he furnishes with gifts needful for
their business; and from those to whom he gives power, he
expects service. The manifestation of the Spirit is given to
every man to profit withal, #1Co 12:7|. And as every one has
received the gift, so let him minister the same, #1Pe 4:10|. The
account required, resembles that in the parable of the talents;
and the punishment of the avowed enemies of Christ, as well as
of false professors, is shown. The principal difference is, that
the pound given to each seems to point out the gift of the
gospel, which is the same to all who hear it; but the talents,
distributed more or less, seem to mean that God gives different
capacities and advantages to men, by which this one gift of the
gospel may be differently improved.

#28-40 Christ has dominion over all creatures, and may use them
as he pleases. He has all men's hearts both under his eye and in
his hand. Christ's triumphs, and his disciples' joyful praises,
vex proud Pharisees, who are enemies to him and to his kingdom.
But Christ, as he despises the contempt of the proud, so he
accepts the praises of the humble. Pharisees would silence the
praises of Christ, but they cannot; for as God can out of stones
raise up children unto Abraham, and turn the stony heart to
himself, so he can bring praise out of the mouths of children.
And what will be the feelings of men when the Lord returns in
glory to judge the world!

#41-48 Who can behold the holy Jesus, looking forward to the
miseries that awaited his murderers, weeping over the city where
his precious blood was about to be shed, without seeing that the
likeness of God in the believer, consists much in good-will and
compassion? Surely those cannot be right who take up any
doctrines of truth, so as to be hardened towards their
fellow-sinners. But let every one remember, that though Jesus
wept over Jerusalem, he executed awful vengeance upon it. Though
he delights not in the death of a sinner, yet he will surely
bring to pass his awful threatenings on those who neglect his
salvation. The Son of God did not weep vain and causeless tears,
nor for a light matter, nor for himself. He knows the value of
souls, the weight of guilt, and how low it will press and sink
mankind. May he then come and cleanse our hearts by his Spirit,
from all that defiles. May sinners, on every side, become
attentive to the words of truth and salvation.
$-$-$- LU:20
 
* The priests and scribes question Christ's authority. (1-8) The
parable of the vineyard and husbandmen. (9-19) Of giving
tribute. (20-26) Concerning the resurrection. (27-38) The
scribes silenced. (39-47)
 
#1-8 Men often pretend to examine the evidences of revelation,
and the truth of the gospel, when only seeking excuses for their
own unbelief and disobedience. Christ answered these priests and
scribes with a plain question about the baptism of John, which
the common people could answer. They all knew it was from
heaven, nothing in it had an earthly tendency. Those that bury
the knowledge they have, are justly denied further knowledge. It
was just with Christ to refuse to give account of his authority,
to those who knew the baptism of John to be from heaven, yet
would not believe in him, nor own their knowledge.

#9-19 Christ spake this parable against those who resolved not
to own his authority, though the evidence of it was so full. How
many resemble the Jews who murdered the prophets and crucified
Christ, in their enmity to God, and aversion to his service,
desiring to live according to their lusts, without control! Let
all who are favoured with God's word, look to it that they make
proper use of their advantages. Awful will be the doom, both of
those who reject the Son, and of those who profess to reverence
Him, yet render not the fruits in due season. Though they could
not but own that for such a sin, such a punishment was just, yet
they could not bear to hear of it. It is the folly of sinners,
that they persevere in sinful ways, though they dread the
destruction at the end of those ways.

#20-26 Those who are most crafty in their designs against Christ
and his gospel, cannot hide them. He did not give a direct
answer, but reproved them for offering to impose upon him; and
they could not fasten upon any thing wherewith to stir up either
the governor or the people against him. The wisdom which is from
above, will direct all who teach the way of God truly, to avoid
the snares laid for them by wicked men; and will teach our duty
to God, to our rulers, and to all men, so clearly, that opposers
will have no evil to say of us.

#27-38 It is common for those who design to undermine any truth
of God, to load it with difficulties. But we wrong ourselves,
and wrong the truth of Christ, when we form our notions of the
world of spirits by this world of sense. There are more worlds
than one; a present visible world, and a future unseen world;
and let every one compare this world and that world, and give
the preference in his thoughts and cares to that which deserves
them. Believers shall obtain the resurrection from the dead,
that is the blessed resurrection. What shall be the happy state
of the inhabitants of that world, we cannot express or conceive,
#1Co 2:9|. Those that are entered into the joy of their Lord,
are entirely taken up therewith; when there is perfection of
holiness there will be no occasion for preservatives from sin.
And when God called himself the God of these patriarchs, he
meant that he was a God all-sufficient to them, #Ge 17:1|, their
exceeding great Reward, #Ge 15:1|. He never did that for them in
this world, which answered the full extent of his undertaking;
therefore there must be another life, in which he will do that
for them, which will completely fulfil the promise.

#39-47 The scribes commended the reply Christ made to the
Sadducees about the resurrection, but they were silenced by a
question concerning the Messiah. Christ, as God, was David's
Lord; but Christ, as man, was David's son. The scribes would
receive the severest judgement for defrauding the poor widows,
and for their abuse of religion, particularly of prayer, which
they used as a pretence for carrying on worldly and wicked
plans. Dissembled piety is double sin. Then let us beg of God to
keep us from pride, ambition, covetousness, and every evil
thing; and to teach us to seek that honour which comes from him
alone.
$-$-$- LU:21
 
* Christ commends a poor widow. (1-4) His prophecy. (5-28)
Christ exhorts to watchfulness. (29-38)
 
#1-4 From the offering of this poor widow, learn that what we
rightly give for the relief of the poor, and the support of
God's worship, is given unto God; and our Saviour sees with
pleasure whatever we have in our hearts to give for the relief
of his members, or for his service. Blessed Lord! the poorest of
thy servants have two mites, they have a soul and a body;
persuade and enable us to offer both unto thee; how happy shall
we be in thine accepting of them!

#5-28 With much curiosity those about Christ ask as to the time
when the great desolation should be. He answers with clearness
and fulness, as far as was necessary to teach them their duty;
for all knowledge is desirable as far as it is in order to
practice. Though spiritual judgements are the most common in
gospel times, yet God makes use of temporal judgments also.
Christ tells them what hard things they should suffer for his
name's sake, and encourages them to bear up under their trials,
and to go on in their work, notwithstanding the opposition they
would meet with. God will stand by you, and own you, and assist
you. This was remarkably fulfilled after the pouring out of the
Spirit, by whom Christ gave his disciples wisdom and utterance.
Though we may be losers for Christ, we shall not, we cannot be
losers by him, in the end. It is our duty and interest at all
times, especially in perilous, trying times, to secure the
safety of our own souls. It is by Christian patience we keep
possession of our own souls, and keep out all those impressions
which would put us out of temper. We may view the prophecy
before us much as those Old Testament prophecies, which,
together with their great object, embrace, or glance at some
nearer object of importance to the church. Having given an idea
of the times for about thirty-eight years next to come, Christ
shows what all those things would end in, namely, the
destruction of Jerusalem, and the utter dispersion of the Jewish
nation; which would be a type and figure of Christ's second
coming. The scattered Jews around us preach the truth of
Christianity; and prove, that though heaven and earth shall pass
away, the words of Jesus shall not pass away. They also remind
us to pray for those times when neither the real, nor the
spiritual Jerusalem, shall any longer be trodden down by the
Gentiles, and when both Jews and Gentiles shall be turned to the
Lord. When Christ came to destroy the Jews, he came to redeem
the Christians that were persecuted and oppressed by them; and
then had the churches rest. When he comes to judge the world, he
will redeem all that are his from their troubles. So fully did
the Divine judgements come upon the Jews, that their city is set
as an example before us, to show that sins will not pass
unpunished; and that the terrors of the Lord, and his
threatenings against impenitent sinners, will all come to pass,
even as his word was true, and his wrath great upon Jerusalem.

#29-38 Christ tells his disciples to observe the signs of the
times, which they might judge by. He charges them to look upon
the ruin of the Jewish nation as near. Yet this race and family
of Abraham shall not be rooted out; it shall survive as a
nation, and be found as prophesied, when the Son of man shall be
revealed. He cautions them against being secure and sensual.
This command is given to all Christ's disciples, Take heed to
yourselves, that ye be not overpowered by temptations, nor
betrayed by your own corruptions. We cannot be safe, if we are
carnally secure. Our danger is, lest the day of death and of
judgment should come upon us when we are not prepared. Lest,
when we are called to meet our Lord, that be the furthest from
our thoughts, which ought to be nearest our hearts. For so it
will come upon the most of men, who dwell upon the earth, and
mind earthly things only, and have no converse with heaven. It
will be a terror and a destruction to them. Here see what should
be our aim, that we may be accounted worthy to escape all those
things; that when the judgements of God are abroad, we may not
be in the common calamity, or it may not be that to us which it
is to others. Do you ask how you may be found worthy to stand
before Christ at that day? Those who never yet sought Christ,
let them now go unto him; those who never yet were humbled for
their sins, let them now begin; those who have already begun,
let them go forward and be kept humbled. Watch therefore, and
pray always. Watch against sin; watch in every duty, and make
the most of every opportunity to do good. Pray always: those
shall be accounted worthy to live a life of praise in the other
world, who live a life of prayer in this world. May we begin,
employ, and conclude each day attending to Christ's word,
obeying his precepts, and following his example, that whenever
he comes we may be found watching.
$-$-$- LU:22
 
* The treachery of Judas. (1-6) The passover. (7-18) The Lord's
supper instituted. (19,20) Christ admonishes the disciples.
(21-38) Christ's agony in the garden. (39-46) Christ betrayed.
(47-53) The fall of Peter. (54-62) Christ confesses himself to
be the Son of God. (63-71)
 
#1-6 Christ knew all men, and had wise and holy ends in taking
Judas to be a disciple. How he who knew Christ so well, came to
betray him, we are here told; Satan entered into Judas. It is
hard to say whether more mischief is done to Christ's kingdom,
by the power of its open enemies, or by the treachery of its
pretended friends; but without the latter, its enemies could not
do so much evil as they do.

#7-18 Christ kept the ordinances of the law, particularly that
of the passover, to teach us to observe his gospel institutions,
and most of all that of the Lord's supper. Those who go upon
Christ's word, need not fear disappointment. According to the
orders given them, the disciples got all ready for the passover.
Jesus bids this passover welcome. He desired it, though he knew
his sufferings would follow, because it was in order to his
Father's glory and man's redemption. He takes his leave of all
passovers, signifying thereby his doing away all the ordinances
of the ceremonial law, of which the passover was one of the
earliest and chief. That type was laid aside, because now in the
kingdom of God the substance was come.

#19,20 The Lord's supper is a sign or memorial of Christ already
come, who by dying delivered us; his death is in special manner
set before us in that ordinance, by which we are reminded of it.
The breaking of Christ's body as a sacrifice for us, is therein
brought to our remembrance by the breaking of bread. Nothing can
be more nourishing and satisfying to the soul, than the doctrine
of Christ's making atonement for sin, and the assurance of an
interest in that atonement. Therefore we do this in rememberance
of what He did for us, when he died for us; and for a memorial
of what we do, in joining ourselves to him in an everlasting
covenant. The shedding of Christ's blood, by which the atonement
was made, is represented by the wine in the cup.

#21-38 How unbecoming is the worldly ambition of being the
greatest, to the character of a follower of Jesus, who took upon
him the form of a servant, and humbled himself to the death of
the cross! In the way to eternal happiness, we must expect to be
assaulted and sifted by Satan. If he cannot destroy, he will try
to disgrace or distress us. Nothing more certainly forebodes a
fall, in a professed follower of Christ, than self-confidence,
with disregard to warnings, and contempt of danger. Unless we
watch and pray always, we may be drawn in the course of the day
into those sins which we were in the morning most resolved
against. If believers were left to themselves, they would fall;
but they are kept by the power of God, and the prayer of Christ.
Our Lord gave notice of a very great change of circumstances now
approaching. The disciples must not expect that their friends
would be kind to them as they had been. Therefore, he that has a
purse, let him take it, for he may need it. They must now expect
that their enemies would be more fierce than they had been, and
they would need weapons. At the time the apostles understood
Christ to mean real weapons, but he spake only of the weapons of
the spiritual warfare. The sword of the Spirit is the sword with
which the disciples of Christ must furnish themselves.

#39-46 Every description which the evangelists give of the state
of mind in which our Lord entered upon this conflict, proves the
tremendous nature of the assault, and the perfect foreknowledge
of its terrors possessed by the meek and lowly Jesus. Here are
three things not in the other evangelists. 1. When Christ was in
his agony, there appeared to him an angel from heaven,
strengthening him. It was a part of his humiliation that he was
thus strengthened by a ministering spirit. 2. Being in agony, he
prayed more earnestly. Prayer, though never out of season, is in
a special manner seasonable when we are in an agony. 3. In this
agony his sweat was as it were great drops of blood falling
down. This showed the travail of his soul. We should pray also
to be enabled to resist unto the shedding of our blood, striving
against sin, if ever called to it. When next you dwell in
imagination upon the delights of some favourite sin, think of
its effects as you behold them here! See its fearful effects in
the garden of Gethsemane, and desire, by the help of God, deeply
to hate and to forsake that enemy, to ransom sinners from whom
the Redeemer prayed, agonized, and bled.

#47-53 Nothing can be a greater affront or grief to the Lord
Jesus, than to be betrayed by those who profess to be his
followers, and say that they love him. Many instances there are,
of Christ's being betrayed by those who, under the form of
godliness, fight against the power of it. Jesus here gave an
illustrious example of his own rule of doing good to those that
hate us, as afterwards he did of praying for those that
despitefully use us. Corrupt nature warps our conduct to
extremes; we should seek for the Lord's direction before we act
in difficult circumstances. Christ was willing to wait for his
triumphs till his warfare was accomplished, and we must be so
too. But the hour and the power of darkness were short, and such
the triumphs of the wicked always will be.

#54-62 Peter's fall was his denying that he knew Christ, and was
his disciple; disowning him because of distress and danger. He
that has once told a lie, is strongly tempted to persist: the
beginning of that sin, like strife, is as the letting forth of
water. The Lord turned and looked upon Peter. 1. It was a
convincing look. Jesus turned and looked upon him, as if he
should say, Dost thou not know me, Peter? 2. It was a chiding
look. Let us think with what a rebuking countenance Christ may
justly look upon us when we have sinned. 3. It was an
expostulating look. Thou who wast the most forward to confess me
to be the Son of God, and didst solemnly promise thou wouldest
never disown me! 4. It was a compassionate look. Peter, how art
thou fallen and undone if I do not help thee! 5. It was a
directing look, to go and bethink himself. 6. It was a
significant look; it signified the conveying of grace to Peter's
heart, to enable him to repent. The grace of God works in and by
the word of God, brings that to mind, and sets that home upon
the conscience, and so gives the soul the happy turn. Christ
looked upon the chief priests, and made no impression upon them
as he did on Peter. It was not the mere look from Christ, but
the Divine grace with it, that restored Peter.

#63-71 Those that condemned Jesus for a blasphemer, were the
vilest blasphemers. He referred them to his second coming, for
the full proof of his being the Christ, to their confusion,
since they would not admit the proof of it to their conviction.
He owns himself to be the Son of God, though he knew he should
suffer for it. Upon this they ground his condemnation. Their
eyes being blinded, they rush on. Let us meditate on this
amazing transaction, and consider Him who endured such
contradiction of sinners against himself.
$-$-$- LU:23
 
* Christ before Pilate. (1-5) Christ before Herod. (6-12)
Barabbas preferred to Christ. (13-25) Christ speaks of the
destruction of Jerusalem. (26-31) The crucifixion, The repentant
malefactor. (32-43) The death of Christ. (44-49) The burial of
Christ. (50-56)
 
#1-5 Pilate well understood the difference between armed forces
and our Lord's followers. But instead of being softened by
Pilate's declaration of his innocence, and considering whether
they were not bringing the guilt of innocent blood upon
themselves, the Jews were the more angry. The Lord brings his
designs to a glorious end, even by means of those who follow the
devices of their own hearts. Thus all parties joined, so as to
prove the innocence of Jesus, who was the atoning sacrifice for
our sins.

#6-12 Herod had heard many things of Jesus in Galilee, and out
of curiosity longed to see him. The poorest beggar that asked a
miracle for the relief of his necessity, was never denied; but
this proud prince, who asked for a miracle only to gratify his
curiosity, is refused. He might have seen Christ and his
wondrous works in Galilee, and would not, therefore it is justly
said, Now he would see them, and shall not. Herod sent Christ
again to Pilate: the friendships of wicked men are often formed
by union in wickedness. They agree in little, except in enmity
to God, and contempt of Christ.

#13-25 The fear of man brings many into this snare, that they
will do an unjust thing, against their consciences, rather than
get into trouble. Pilate declares Jesus innocent, and has a mind
to release him; yet, to please the people, he would punish him
as an evil-doer. If no fault be found in him, why chastise him?
Pilate yielded at length; he had not courage to go against so
strong a stream. He delivered Jesus to their will, to be
crucified.

#26-31 We have here the blessed Jesus, the Lamb of God, led as a
lamb to the slaughter, to the sacrifice. Though many reproached
and reviled him, yet some pitied him. But the death of Christ
was his victory and triumph over his enemies: it was our
deliverance, the purchase of eternal life for us. Therefore weep
not for him, but let us weep for our own sins, and the sins of
our children, which caused his death; and weep for fear of the
miseries we shall bring upon ourselves, if we slight his love,
and reject his grace. If God delivered him up to such sufferings
as these, because he was made a sacrifice for sin, what will he
do with sinners themselves, who make themselves a dry tree, a
corrupt and wicked generation, and good for nothing! The bitter
sufferings of our Lord Jesus should make us stand in awe of the
justice of God. The best saints, compared with Christ, are dry
trees; if he suffer, why may not they expect to suffer? And what
then shall the damnation of sinners be! Even the sufferings of
Christ preach terror to obstinate transgressors.

#32-43 As soon as Christ was fastened to the cross, he prayed
for those who crucified him. The great thing he died to purchase
and procure for us, is the forgiveness of sin. This he prays
for. Jesus was crucified between two thieves; in them were shown
the different effects the cross of Christ would have upon the
children of men in the preaching the gospel. One malefactor was
hardened to the last. No troubles of themselves will change a
wicked heart. The other was softened at the last: he was
snatched as a brand out of the burning, and made a monument of
Divine mercy. This gives no encouragement to any to put off
repentance to their death-beds, or to hope that they shall then
find mercy. It is certain that true repentance is never too
late; but it is as certain that late repentance is seldom true.
None can be sure they shall have time to repent at death, but
every man may be sure he cannot have the advantages this
penitent thief had. We shall see the case to be singular, if we
observe the uncommon effects of God's grace upon this man. He
reproved the other for railing on Christ. He owned that he
deserved what was done to him. He believed Jesus to have
suffered wrongfully. Observe his faith in this prayer. Christ
was in the depth of disgrace, suffering as a deceiver, and not
delivered by his Father. He made this profession before the
wonders were displayed which put honour on Christ's sufferings,
and startled the centurion. He believed in a life to come, and
desired to be happy in that life; not like the other thief, to
be only saved from the cross. Observe his humility in this
prayer. All his request is, Lord, remember me; quite referring
it to Jesus in what way to remember him. Thus he was humbled in
true repentance, and he brought forth all the fruits for
repentance his circumstances would admit. Christ upon the cross,
is gracious like Christ upon the throne. Though he was in the
greatest struggle and agony, yet he had pity for a poor
penitent. By this act of grace we are to understand that Jesus
Christ died to open the kingdom of heaven to all penitent,
obedient believers. It is a single instance in Scripture; it
should teach us to despair of none, and that none should despair
of themselves; but lest it should be abused, it is contrasted
with the awful state of the other thief, who died hardened in
unbelief, though a crucified Saviour was so near him. Be sure
that in general men die as they live.

#44-49 We have here the death of Christ magnified by the wonders
that attended it, and his death explained by the words with
which he breathed out his soul. He was willing to offer himself.
Let us seek to glorify God by true repentance and conversion; by
protesting against those who crucify the Saviour; by a sober,
righteous, and godly life; and by employing our talents in the
service of Him who died for us and rose again.

#50-56 Many, though they do not make any show in outward
profession, yet, like Joseph of Arimathea, will be far more
ready to do real service, when there is occasion, than others
who make a greater noise. Christ was buried in haste, because
the sabbath drew on. Weeping must not hinder sowing. Though they
were in tears for the death of their Lord, yet they must prepare
to keep holy the sabbath. When the sabbath draws on, there must
be preparation. Our worldly affairs must be so ordered, that
they may not hinder us from our sabbath work; and our holy
affections so stirred up, that they may carry us on in it. In
whatever business we engage, or however our hearts may be
affected, let us never fail to get ready for, and to keep holy,
the day of sacred rest, which is the Lord's day.
$-$-$- LU:24
 
* The resurrection of Christ. (1-12) He appears to two disciples
on the way to Emmaus. (13-27) And makes himself known to them.
(28-35) Christ appears to the other disciples. (36-49) His
ascension. (50-53)
 
#1-12 See the affection and respect the women showed to Christ,
after he was dead and buried. Observe their surprise when they
found the stone rolled away, and the grave empty. Christians
often perplex themselves about that with which they should
comfort and encourage themselves. They look rather to find their
Master in his grave-clothes, than angels in their shining
garments. The angels assure them that he is risen from the dead;
is risen by his own power. These angels from heaven bring not
any new gospel, but remind the women of Christ's words, and
teach them how to apply them. We may wonder that these
disciples, who believed Jesus to be the Son of God and the true
Messiah, who had been so often told that he must die, and rise
again, and then enter into his glory, who had seen him more than
once raise the dead, yet should be so backward to believe his
raising himself. But all our mistakes in religion spring from
ignorance or forgetfulness of the words Christ has spoken. Peter
now ran to the sepulchre, who so lately ran from his Master. He
was amazed. There are many things puzzling and perplexing to us,
which would be plain and profitable, if we rightly understood
the words of Christ.

#13-27 This appearance of Jesus to the two disciples going to
Emmaus, happened the same day that he rose from the dead. It
well becomes the disciples of Christ to talk together of his
death and resurrection; thus they may improve one another's
knowledge, refresh one another's memory, and stir up each
other's devout affections. And where but two together are well
employed in work of that kind, he will come to them, and make a
third. Those who seek Christ, shall find him: he will manifest
himself to those that inquire after him; and give knowledge to
those who use the helps for knowledge which they have. No matter
how it was, but so it was, they did not know him; he so ordering
it, that they might the more freely discourse with him. Christ's
disciples are often sad and sorrowful, even when they have
reason to rejoice; but through the weakness of their faith, they
cannot take the comfort offered to them. Though Christ is
entered into his state of exaltation, yet he notices the sorrows
of his disciples, and is afflicted in their afflictions. Those
are strangers in Jerusalem, that know not of the death and
sufferings of Jesus. Those who have the knowledge of Christ
crucified, should seek to spread that knowledge. Our Lord Jesus
reproved them for the weakness of their faith in the Scriptures
of the Old Testament. Did we know more of the Divine counsels as
far as they are made known in the Scriptures, we should not be
subject to the perplexities we often entangle ourselves in. He
shows them that the sufferings of Christ were really the
appointed way to his glory; but the cross of Christ was that to
which they could not reconcile themselves. Beginning at Moses,
the first inspired writer of the Old Testament, Jesus expounded
to them the things concerning himself. There are many passages
throughout all the Scriptures concerning Christ, which it is of
great advantage to put together. We cannot go far in any part,
but we meet with something that has reference to Christ, some
prophecy, some promise, some prayer, some type or other. A
golden thread of gospel grace runs through the whole web of the
Old Testament. Christ is the best expositor of Scripture; and
even after his resurrection, he led people to know the mystery
concerning himself, not by advancing new notions, but by showing
how the Scripture was fulfilled, and turning them to the earnest
study of it.

#28-35 If we would have Christ dwell with us, we must be earnest
with him. Those that have experienced the pleasure and profit of
communion with him, cannot but desire more of his company. He
took bread, and blessed it, and brake, and gave to them. This he
did with his usual authority and affection, with the same
manner, perhaps with the same words. He here teaches us to crave
a blessing on every meal. See how Christ by his Spirit and grace
makes himself known to the souls of his people. He opens the
Scriptures to them. He meets them at his table, in the ordinance
of the Lord's supper; is known to them in breaking of bread. But
the work is completed by the opening of the eyes of their mind;
yet it is but short views we have of Christ in this world, but
when we enter heaven, we shall see him for ever. They had found
the preaching powerful, even when they knew not the preacher.
Those Scriptures which speak of Christ, will warm the hearts of
his true disciples. That is likely to do most good, which
affects us with the love of Jesus in dying for us. It is the
duty of those to whom he has shown himself, to let others know
what he has done for their souls. It is of great use for the
disciples of Christ to compare their experiences, and tell them
to each other.

#36-49 Jesus appeared in a miraculous manner, assuring the
disciples of his peace, though they had so lately forsaken him,
and promising spiritual peace with every blessing. Many
troublesome thoughts which disquiet our minds, rise from
mistakes concerning Christ. All the troublesome thoughts which
rise in our hearts at any time, are known to the Lord Jesus, and
are displeasing to him. He spake with them on their unreasonable
unbelief. Nothing had passed but what was foretold by the
prophets, and necessary for the salvation of sinners. And now
all men should be taught the nature and necessity of repentance,
in order to the forgiveness of their sins. And these blessings
were to be sought for, by faith in the name of Jesus. Christ by
his Spirit works on the minds of men. Even good men need to have
their understandings opened. But that we may have right thoughts
of Christ, there needs no more than to be made to understand the
Scriptures.

#50-53 Christ ascended from Bethany, near the Mount of Olives.
There was the garden in which his sufferings began; there he was
in his agony. Those that would go to heaven, must ascend thither
from the house of sufferings and sorrows. The disciples did not
see him rise out of the grave; his resurrection could be proved
by their seeing him alive afterwards: but they saw him ascend
into heaven; they could not otherwise have a proof of his
ascension. He lifted up his hands, and blessed them. He did not
go away in displeasure, but in love, he left a blessing behind
him. As he arose, so he ascended, by his own power. They
worshipped him. This fresh display of Christ's glory drew from
them fresh acknowledgments. They returned to Jerusalem with
great joy. The glory of Christ is the joy of all true believers,
even while they are here in this world. While waiting for God's
promises, we must go forth to meet them with our praises. And
nothing better prepares the mind for receiving the Holy Ghost.
Fears are silenced, sorrows sweetened and allayed, and hopes
kept up. And this is the ground of a Christian's boldness at the
throne of grace; yea, the Father's throne is the throne of grace
to us, because it is also the throne of our Mediator, Jesus
Christ. Let us rely on his promises, and plead them. Let us
attend his ordinances, praise and bless God for his mercies, set
our affections on things above, and expect the Redeemer's return
to complete our happiness. Amen. Even so, Lord Jesus, come
quickly.
$-$-$- JOH:1
 
** The apostle and evangelist, John, seems to have been the
youngest of the twelve. He was especially favoured with our
Lord's regard and confidence, so as to be spoken of as the
disciple whom Jesus loved. He was very sincerely attached to his
Master. He exercised his ministry at Jerusalem with much
success, and outlived the destruction of that city, agreeably to
Christ's prediction, ch. #21:22|. History relates that after the
death of Christ's mother, John resided chiefly at Ephesus.
Towards the close of Domitian's reign he was banished to the
isle of Patmos, where he wrote his Revelation. On the accession
of Nerva, he was set at liberty, and returned to Ephesus, where
it is thought he wrote his Gospel and Epistles, about A. D. 97,
and died soon after. The design of this Gospel appears to be to
convey to the Christian world, just notions of the real nature,
office, and character of that Divine Teacher, who came to
instruct and to redeem mankind. For this purpose, John was
directed to select for his narrative, those passages of our
Saviour's life, which most clearly displayed his Divine power
and authority; and those of his discourses, in which he spake
most plainly of his own nature, and of the power of his death,
as an atonement for the sins of the world. By omitting, or only
briefly mentioning, the events recorded by the other
evangelists, John gave testimony that their narratives are true,
and left room for the doctrinal statements already mentioned,
and for particulars omitted in the other Gospels, many of which
are exceedingly important.
 
* The Divinity of Christ. (1-5) His Divine and human nature.
(6-14) John the Baptist's testimony to Christ. (15-18) John's
public testimony concerning Christ. (19-28) Other testimonies of
John concerning Christ. (29-36) Andrew and another disciple
follow Jesus. (37-42) Philip and Nathanael called. (43-51)
 
#1-5 The plainest reason why the Son of God is called the Word,
seems to be, that as our words explain our minds to others, so
was the Son of God sent in order to reveal his Father's mind to
the world. What the evangelist says of Christ proves that he is
God. He asserts, His existence in the beginning; His coexistence
with the Father. The Word was with God. All things were made by
him, and not as an instrument. Without him was not any thing
made that was made, from the highest angel to the meanest worm.
This shows how well qualified he was for the work of our
redemption and salvation. The light of reason, as well as the
life of sense, is derived from him, and depends upon him. This
eternal Word, this true Light shines, but the darkness
comprehends it not. Let us pray without ceasing, that our eyes
may be opened to behold this Light, that we may walk in it; and
thus be made wise unto salvation, by faith in Jesus Christ.

#6-14 John the Baptist came to bear witness concerning Jesus.
Nothing more fully shows the darkness of men's minds, than that
when the Light had appeared, there needed a witness to call
attention to it. Christ was the true Light; that great Light
which deserves to be called so. By his Spirit and grace he
enlightens all that are enlightened to salvation; and those that
are not enlightened by him, perish in darkness. Christ was in
the world when he took our nature upon him, and dwelt among us.
The Son of the Highest was here in this lower world. He was in
the world, but not of it. He came to save a lost world, because
it was a world of his own making. Yet the world knew him not.
When he comes as a Judge, the world shall know him. Many say
that they are Christ's own, yet do not receive him, because they
will not part with their sins, nor have him to reign over them.
All the children of God are born again. This new birth is
through the word of God as the means, #1Pe 1:23|, and by the
Spirit of God as the Author. By his Divine presence Christ
always was in the world. But now that the fulness of time was
come, he was, after another manner, God manifested in the flesh.
But observe the beams of his Divine glory, which darted through
this veil of flesh. Men discover their weaknesses to those most
familiar with them, but it was not so with Christ; those most
intimate with him saw most of his glory. Although he was in the
form of a servant, as to outward circumstances, yet, in respect
of graces, his form was like the Son of God His Divine glory
appeared in the holiness of his doctrine, and in his miracles.
He was full of grace, fully acceptable to his Father, therefore
qualified to plead for us; and full of truth, fully aware of the
things he was to reveal.

#15-18 As to the order of time and entrance on his work, Christ
came after John, but in every other way he was before him. The
expression clearly shows that Jesus had existence before he
appeared on earth as man. All fulness dwells in him, from which
alone fallen sinners have, and shall receive, by faith, all that
renders them wise, strong, holy, useful, and happy. Our
receivings by Christ are all summed up in this one word, grace;
we have received "even grace," a gift so great, so rich, so
invaluable; the good will of God towards us, and the good work
of God in us. The law of God is holy, just, and good; and we
should make the proper use of it. But we cannot derive from it
pardon, righteousness, or strength. It teaches us to adorn the
doctrine of God our Saviour, but it cannot supply the place of
that doctrine. As no mercy comes from God to sinners but through
Jesus Christ, no man can come to the Father but by him; no man
can know God, except as he is made known in the only begotten
and beloved Son.

#19-28 John disowns himself to be the Christ, who was now
expected and waited for. He came in the spirit and power of
Elias, but he was not the person of Elias. John was not that
Prophet whom Moses said the Lord would raise up to them of their
brethren, like unto him. He was not such a prophet as they
expected, who would rescue them from the Romans. He gave such an
account of himself, as might excite and awaken them to hearken
to him. He baptized the people with water as a profession of
repentance, and as an outward sign of the spiritual blessings to
be conferred on them by the Messiah, who was in the midst of
them, though they knew him not, and to whom he was unworthy to
render the meanest service.

#29-36 John saw Jesus coming to him, and pointed him out as the
Lamb of God. The paschal lamb, in the shedding and sprinkling of
its blood, the roasting and eating of its flesh, and all the
other circumstances of the ordinance, represented the salvation
of sinners by faith in Christ. And the lambs sacrificed every
morning and evening, can only refer to Christ slain as a
sacrifice to redeem us to God by his blood. John came as a
preacher of repentance, yet he told his followers that they were
to look for the pardon of their sins to Jesus only, and to his
death. It agrees with God's glory to pardon all who depend on
the atoning sacrifice of Christ. He takes away the sin of the
world; purchases pardon for all that repent and believe the
gospel. This encourages our faith; if Christ takes away the sin
of the world, then why not my sin? He bore sin for us, and so
bears it from us. God could have taken away sin, by taking away
the sinner, as he took away the sin of the old world; but here
is a way of doing away sin, yet sparing the sinner, by making
his Son sin, that is, a sin-offering, for us. See Jesus taking
away sin, and let that cause hatred of sin, and resolutions
against it. Let us not hold that fast, which the Lamb of God
came to take away. To confirm his testimony concerning Christ,
John declares the appearance at his baptism, in which God
himself bore witness to him. He saw and bare record that he is
the Son of God. This is the end and object of John's testimony,
that Jesus was the promised Messiah. John took every opportunity
that offered to lead people to Christ.

#37-42 The strongest and most prevailing argument with an
awakened soul to follow Christ, is, that it is he only who takes
away sin. Whatever communion there is between our souls and
Christ, it is he who begins the discourse. He asked, What seek
ye? The question Jesus put to them, we should all put to
ourselves when we begin to follow Him, What do we design and
desire? In following Christ, do we seek the favour of God and
eternal life? He invites them to come without delay. Now is the
accepted time, #2Co 6:2|. It is good for us to be where Christ
is, wherever it be. We ought to labour for the spiritual welfare
of those related to us, and seek to bring them to Him. Those who
come to Christ, must come with a fixed resolution to be firm and
constant to him, like a stone, solid and stedfast; and it is by
his grace that they are so.

#43-51 See the nature of true Christianity, it is following
Jesus; devoting ourselves to him, and treading in his steps.
Observe the objection Nathanael made. All who desire to profit
by the word of God, must beware of prejudices against places, or
denominations of men. They should examine for themselves, and
they will sometimes find good where they looked for none. Many
people are kept from the ways of religion by the unreasonable
prejudices they conceive. The best way to remove false notions
of religion, is to make trial of it. In Nathanael there was no
guile. His profession was not hypocritical. He was not a
dissembler, nor dishonest; he was a sound character, a really
upright, godly man. Christ knows what men are indeed. Does He
know us? Let us desire to know him. Let us seek and pray to be
Israelites indeed, in whom is no guile; truly Christians,
approved of Christ himself. Some things weak, imperfect, and
sinful, are found in all, but hypocrisy belongs not to a
believer's character. Jesus witnessed what passed when Nathanael
was under the fig-tree. Probably he was then in fervent prayer,
seeking direction as to the Hope and Consolation of Israel,
where no human eye observed him. This showed him that our Lord
knew the secrets of his heart. Through Christ we commune with,
and benefit by the holy angels; and things in heaven and things
on earth are reconciled and united together.
$-$-$- JOH:2
 
* The miracle at Cana. (1-11) Christ casts the buyers and
sellers out of the temple. (12-22) Many believe in Christ.
(23-25)
 
#1-11 It is very desirable when there is a marriage, to have
Christ own and bless it. Those that would have Christ with them
at their marriage, must invite him by prayer, and he will come.
While in this world we sometimes find ourselves in straits, even
when we think ourselves in fulness. There was want at a marriage
feast. Those who are come to care for the things of the world,
must look for trouble, and count upon disappointment. In our
addresses to Christ, we must humbly spread our case before him,
and then refer ourselves to him to do as he pleases. In Christ's
reply to his mother there was no disrespect. He used the same
word when speaking to her with affection from the cross; yet it
is a standing testimony against the idolatry of after-ages, in
giving undue honours to his mother. His hour is come when we
know not what to do. Delays of mercy are not denials of prayer.
Those that expect Christ's favours, must observe his orders with
ready obedience. The way of duty is the way to mercy; and
Christ's methods must not be objected against. The beginning of
Moses' miracles was turning water into blood, #Ex 7:20|; the
beginning of Christ's miracles was turning water into wine;
which may remind us of the difference between the law of Moses
and the gospel of Christ. He showed that he improves
creature-comforts to all true believers, and make them comforts
indeed. And Christ's works are all for use. Has he turned thy
water into wine, given thee knowledge and grace? it is to profit
withal; therefore draw out now, and use it. It was the best
wine. Christ's works commend themselves even to those who know
not their Author. What was produced by miracles, always was the
best in its kind. Though Christ hereby allows a right use of
wine, he does not in the least do away his own caution, which
is, that our hearts be not at any time overcharged with
surfeiting and drunkenness, #Lu 21:34|. Though we need not
scruple to feast with our friends on proper occasions, yet every
social interview should be so conducted, that we might invite
the Redeemer to join with us, if he were now on earth; and all
levity, luxury, and excess offend him.

#12-22 The first public work in which we find Christ engaged,
was driving from the temple the traders whom the covetous
priests and rulers encouraged to make a market-place of its
courts. Those now make God's house a house of merchandise, whose
minds are filled with cares about worldly business when
attending religious exercises, or who perform Divine offices for
love of gain. Christ, having thus cleansed the temple, gave a
sign to those who demanded it, to prove his authority for so
doing. He foretells his death by the Jews' malice, Destroy ye
this temple; I will permit you to destroy it. He foretells his
resurrection by his own power; In three days I will raise it up.
Christ took again his own life. Men mistake by understanding
that according to the letter, which the Scripture speaks by way
of figure. When Jesus was risen from the dead, his disciples
remembered he has said this. It helps much in understanding the
Divine word, to observe the fulfilling of the Scriptures.

#23-25 Our Lord knew all men, their nature, dispositions,
affections, designs, so as we do not know any man, not even
ourselves. He knows his crafty enemies, and all their secret
projects; his false friends, and their true characters. He knows
who are truly his, knows their uprightness, and knows their
weaknesses. We know what is done by men; Christ knows what is in
them, he tries the heart. Beware of a dead faith, or a formal
profession: carnal, empty professors are not to be trusted, and
however men impose on others or themselves, they cannot impose
on the heart-searching God.
$-$-$- JOH:3
 
* Christ's discourse with Nicodemus. (1-21) The baptism of John
of Christ John's testimony. (22-36)
 
#1-8 Nicodemus was afraid, or ashamed to be seen with Christ,
therefore came in the night. When religion is out of fashion,
there are many Nicodemites. But though he came by night, Jesus
bid him welcome, and hereby taught us to encourage good
beginnings, although weak. And though now he came by night, yet
afterward he owned Christ publicly. He did not talk with Christ
about state affairs, though he was a ruler, but about the
concerns of his own soul and its salvation, and went at once to
them. Our Saviour spoke of the necessity and nature of
regeneration or the new birth, and at once directed Nicodemus to
the source of holiness of the heart. Birth is the beginning of
life; to be born again, is to begin to live anew, as those who
have lived much amiss, or to little purpose. We must have a new
nature, new principles, new affections, new aims. By our first
birth we were corrupt, shapen in sin; therefore we must be made
new creatures. No stronger expression could have been chosen to
signify a great and most remarkable change of state and
character. We must be entirely different from what we were
before, as that which begins to be at any time, is not, and
cannot be the same with that which was before. This new birth is
from heaven, ch. #1:13|, and its tendency is to heaven. It is a
great change made in the heart of a sinner, by the power of the
Holy Spirit. It means that something is done in us, and for us,
which we cannot do for ourselves. Something is wrong, whereby
such a life begins as shall last for ever. We cannot otherwise
expect any benefit by Christ; it is necessary to our happiness
here and hereafter. What Christ speak, Nicodemus misunderstood,
as if there had been no other way of regenerating and
new-moulding an immortal soul, than by new-framing the body. But
he acknowledged his ignorance, which shows a desire to be better
informed. It is then further explained by the Lord Jesus. He
shows the Author of this blessed change. It is not wrought by
any wisdom or power of our own, but by the power of the blessed
Spirit. We are shapen in iniquity, which makes it necessary that
our nature be changed. We are not to marvel at this; for, when
we consider the holiness of God, the depravity of our nature,
and the happiness set before us, we shall not think it strange
that so much stress is laid upon this. The regenerating work of
the Holy Spirit is compared to water. It is also probable that
Christ had reference to the ordinance of baptism. Not that all
those, and those only, that are baptized, are saved; but without
that new birth which is wrought by the Spirit, and signified by
baptism, none shall be subjects of the kingdom of heaven. The
same word signifies both the wind and the Spirit. The wind
bloweth where it listeth for us; God directs it. The Spirit
sends his influences where, and when, on whom, and in what
measure and degree, he pleases. Though the causes are hidden,
the effects are plain, when the soul is brought to mourn for
sin, and to breathe after Christ. Christ's stating of the
doctrine and the necessity of regeneration, it should seem, made
it not clearer to Nicodemus. Thus the things of the Spirit of
God are foolishness to the natural man. Many think that cannot
be proved, which they cannot believe. Christ's discourse of
gospel truths, ver. #11-13|, shows the folly of those who make
these things strange unto them; and it recommends us to search
them out. Jesus Christ is every way able to reveal the will of
God to us; for he came down from heaven, and yet is in heaven.
We have here a notice of Christ's two distinct natures in one
person, so that while he is the Son of man, yet he is in heaven.
God is the "HE THAT IS," and heaven is the dwelling-place of his
holiness. The knowledge of this must be from above, and can be
received by faith alone. Jesus Christ came to save us by healing
us, as the children of Israel, stung with fiery serpents, were
cured and lived by looking up to the brazen serpent, #Nu
21:6-9|. In this observe the deadly and destructive nature of
sin. Ask awakened consciences, ask damned sinners, they will
tell you, that how charming soever the allurements of sin may
be, at the last it bites like a serpent. See the powerful remedy
against this fatal malady. Christ is plainly set forth to us in
the gospel. He whom we offended is our Peace, and the way of
applying for a cure is by believing. If any so far slight either
their disease by sin, or the method of cure by Christ, as not to
receive Christ upon his own terms, their ruin is upon their own
heads. He has said, Look and be saved, look and live; lift up
the eyes of your faith to Christ crucified. And until we have
grace to do this, we shall not be cured, but still are wounded
with the stings of Satan, and in a dying state. Jesus Christ
came to save us by pardoning us, that we might not die by the
sentence of the law. Here is gospel, good news indeed. Here is
God's love in giving his Son for the world. God so loved the
world; so really, so richly. Behold and wonder, that the great
God should love such a worthless world! Here, also, is the great
gospel duty, to believe in Jesus Christ. God having given him to
be our Prophet, Priest, and King, we must give up ourselves to
be ruled, and taught, and saved by him. And here is the great
gospel benefit, that whoever believes in Christ, shall not
perish, but shall have everlasting life. God was in Christ
reconciling the world to himself, and so saving it. It could not
be saved, but through him; there is no salvation in any other.
From all this is shown the happiness of true believers; he that
believeth in Christ is not condemned. Though he has been a great
sinner, yet he is not dealt with according to what his sins
deserve. How great is the sin of unbelievers! God sent One to
save us, that was dearest to himself; and shall he not be
dearest to us? How great is the misery of unbelievers! they are
condemned already; which speaks a certain condemnation; a
present condemnation. The wrath of God now fastens upon them;
and their own hearts condemn them. There is also a condemnation
grounded on their former guilt; they are open to the law for all
their sins; because they are not by faith interested in the
gospel pardon. Unbelief is a sin against the remedy. It springs
from the enmity of the heart of man to God, from love of sin in
some form. Read also the doom of those that would not know
Christ. Sinful works are works of darkness. The wicked world
keep as far from this light as they can, lest their deeds should
be reproved. Christ is hated, because sin is loved. If they had
not hated saving knowledge, they would not sit down contentedly
in condemning ignorance. On the other hand, renewed hearts bid
this light welcome. A good man acts truly and sincerely in all
he does. He desires to know what the will of God is, and to do
it, though against his own worldly interest. A change in his
whole character and conduct has taken place. The love of God is
shed abroad in his heart by the Holy Ghost, and is become the
commanding principle of his actions. So long as he continues
under a load of unforgiven guilt, there can be little else than
slavish fear of God; but when his doubts are done away, when he
sees the righteous ground whereon this forgiveness is built, he
rests on it as his own, and is united to God by unfeigned love.
Our works are good when the will of God is the rule of them, and
the glory of God the end of them; when they are done in his
strength, and for his sake; to him, and not to men.
Regeneration, or the new birth, is a subject to which the world
is very averse; it is, however, the grand concern, in comparison
with which every thing else is but trifling. What does it
signify though we have food to eat in plenty, and variety of
raiment to put on, if we are not born again? if after a few
mornings and evenings spent in unthinking mirth, carnal
pleasure, and riot, we die in our sins, and lie down in sorrow?
What does it signify though we are well able to act our parts in
life, in every other respect, if at last we hear from the
Supreme Judge, "Depart from me, I know you not, ye workers of
iniquity?"

#22-36 John was fully satisfied with the place and work assigned
him; but Jesus came on a more important work. He also knew that
Jesus would increase in honour and influence, for of his
government and peace there would be no end, while he himself
would be less followed. John knew that Jesus came from heaven as
the Son of God, while he was a sinful, mortal man, who could
only speak about the more plain subjects of religion. The words
of Jesus were the words of God; he had the Spirit, not by
measure, as the prophets, but in all fulness. Everlasting life
could only be had by faith in Him, and might be thus obtained;
whereas all those, who believe not in the Son of God, cannot
partake of salvation, but the wrath of God for ever rests upon
them.
$-$-$- JOH:4
 
* Christ's departure into Galilee. (1-3) His discourse with the
Samaritan woman. (4-26) The effects of Christ's conversation
with the woman of Samaria. (27-42) Christ heals the nobleman's
son. (43-54)
 
#1-3 Jesus applied himself more to preaching, which was the more
excellent, #1Co 1:17|, than to baptism. He would put honour upon
his disciples, by employing them to baptize. He teaches us that
the benefit of sacraments depends not on the hand that
administers them.

#4-26 There was great hatred between the Samaritans and the
Jews. Christ's road from Judea to Galilee lay through Samaria.
We should not go into places of temptation but when we needs
must; and then must not dwell in them, but hasten through them.
We have here our Lord Jesus under the common fatigue of
travellers. Thus we see that he was truly a man. Toil came in
with sin; therefore Christ, having made himself a curse for us,
submitted to it. Also, he was a poor man, and went all his
journeys on foot. Being wearied, he sat thus on the well; he had
no couch to rest upon. He sat thus, as people wearied with
travelling sit. Surely, we ought readily to submit to be like
the Son of God in such things as these. Christ asked a woman for
water. She was surprised because he did not show the anger of
his own nation against the Samaritans. Moderate men of all sides
are men wondered at. Christ took the occasion to teach her
Divine things: he converted this woman, by showing her ignorance
and sinfulness, and her need of a Saviour. By this living water
is meant the Spirit. Under this comparison the blessing of the
Messiah had been promised in the Old Testament. The graces of
the Spirit, and his comforts, satisfy the thirsting soul, that
knows its own nature and necessity. What Jesus spake
figuratively, she took literally. Christ shows that the water of
Jacob's well yielded a very short satisfaction. Of whatever
waters of comfort we drink, we shall thirst again. But whoever
partakes of the Spirit of grace, and the comforts of the gospel,
shall never want that which will abundantly satisfy his soul.
Carnal hearts look no higher than carnal ends. Give it me, saith
she, not that I may have everlasting life, which Christ
proposed, but that I come not hither to draw. The carnal mind is
very ingenious in shifting off convictions, and keeping them
from fastening. But how closely our Lord Jesus brings home the
conviction to her conscience! He severely reproved her present
state of life. The woman acknowledged Christ to be a prophet.
The power of his word in searching the heart, and convincing the
conscience of secret things, is a proof of Divine authority. It
should cool our contests, to think that the things we are
striving about are passing away. The object of worship will
continue still the same, God, as a Father; but an end shall be
put to all differences about the place of worship. Reason
teaches us to consult decency and convenience in the places of
our worship; but religion gives no preference to one place above
another, in respect of holiness and approval with God. The Jews
were certainly in the right. Those who by the Scriptures have
obtained some knowledge of God, know whom they worship. The word
of salvation was of the Jews. It came to other nations through
them. Christ justly preferred the Jewish worship before the
Samaritan, yet here he speaks of the former as soon to be done
away. God was about to be revealed as the Father of all
believers in every nation. The spirit or the soul of man, as
influenced by the Holy Spirit, must worship God, and have
communion with him. Spiritual affections, as shown in fervent
prayers, supplications, and thanksgivings, form the worship of
an upright heart, in which God delights and is glorified. The
woman was disposed to leave the matter undecided, till the
coming of the Messiah. But Christ told her, I that speak to
thee, am He. She was an alien and a hostile Samaritan, merely
speaking to her was thought to disgrace our Lord Jesus. Yet to
this woman did our Lord reveal himself more fully than as yet he
had done to any of his disciples. No past sins can bar our
acceptance with him, if we humble ourselves before him,
believing in him as the Christ, the Saviour of the world.

#27-42 The disciples wondered that Christ talked thus with a
Samaritan. Yet they knew it was for some good reason, and for
some good end. Thus when particular difficulties occur in the
word and providence of God, it is good to satisfy ourselves that
all is well that Jesus Christ says and does. Two things affected
the woman. The extent of his knowledge. Christ knows all the
thoughts, words, and actions, of all the children of men. And
the power of his word. He told her secret sins with power. She
fastened upon that part of Christ's discourse, many would think
she would have been most shy of repeating; but the knowledge of
Christ, into which we are led by conviction of sin, is most
likely to be sound and saving. They came to him: those who would
know Christ, must meet him where he records his name. Our Master
has left us an example, that we may learn to do the will of God
as he did; with diligence, as those that make a business of it;
with delight and pleasure in it. Christ compares his work to
harvest-work. The harvest is appointed and looked for before it
comes; so was the gospel. Harvest-time is busy time; all must be
then at work. Harvest-time is a short time, and harvest-work
must be done then, or not at all; so the time of the gospel is a
season, which if once past, cannot be recalled. God sometimes
uses very weak and unlikely instruments for beginning and
carrying on a good work. Our Saviour, by teaching one poor
woman, spread knowledge to a whole town. Blessed are those who
are not offended at Christ. Those taught of God, are truly
desirous to learn more. It adds much to the praise of our love
to Christ and his word, if it conquers prejudices. Their faith
grew. In the matter of it: they believed him to be the Saviour,
not only of the Jews but of the world. In the certainty of it:
we know that this is indeed the Christ. And in the ground of it,
for we have heard him ourselves.

#43-54 The father was a nobleman, yet the son was sick. Honours
and titles are no security from sickness and death. The greatest
men must go themselves to God, must become beggars. The nobleman
did not stop from his request till he prevailed. But at first he
discovered the weakness of his faith in the power of Christ. It
is hard to persuade ourselves that distance of time and place,
are no hinderance to the knowledge, mercy, and power of our Lord
Jesus. Christ gave an answer of peace. Christ's saying that the
soul lives, makes it alive. The father went his way, which
showed the sincerity of his faith. Being satisfied, he did not
hurry home that night, but returned as one easy in his own mind.
His servants met him with the news of the child's recovery. Good
news will meet those that hope in God's word. Diligent comparing
the works of Jesus with his word, will confirm our faith. And
the bringing the cure to the family brought salvation to it.
Thus an experience of the power of one word of Christ, may
settle the authority of Christ in the soul. The whole family
believed likewise. The miracle made Jesus dear to them. The
knowledge of Christ still spreads through families, and men find
health and salvation to their souls.
$-$-$- JOH:5
 
* The cure at the pool of Bethesda. (1-9) The Jews' displeasure.
(10-16) Christ reproves the Jews. (17-23) Christ's discourse.
(24-47)
 
#1-9 We are all by nature impotent folk in spiritual things,
blind, halt, and withered; but full provision is made for our
cure, if we attend to it. An angel went down, and troubled the
water; and what disease soever it was, this water cured it, but
only he that first stepped in had benefit. This teaches us to be
careful, that we let not a season slip which may never return.
The man had lost the use of his limbs thirty-eight years. Shall
we, who perhaps for many years have scarcely known what it has
been to be a day sick, complain of one wearisome night, when
many others, better than we, have scarcely known what it has
been to be a day well? Christ singled this one out from the
rest. Those long in affliction, may comfort themselves that God
keeps account how long. Observe, this man speaks of the
unkindness of those about him, without any peevish reflections.
As we should be thankful, so we should be patient. Our Lord
Jesus cures him, though he neither asked nor thought of it.
Arise, and walk. God's command, Turn and live; Make ye a new
heart; no more supposes power in us without the grace of God,
his distinguishing grace, than this command supposed such power
in the impotent man: it was by the power of Christ, and he must
have all the glory. What a joyful surprise to the poor cripple,
to find himself of a sudden so easy, so strong, so able to help
himself! The proof of spiritual cure, is our rising and walking.
Has Christ healed our spiritual diseases, let us go wherever he
sends us, and take up whatever he lays upon us; and walk before
him.

#10-16 Those eased of the punishment of sin, are in danger of
returning to sin, when the terror and restraint are over, unless
Divine grace dries up the fountain. The misery believers are
made whole from, warns us to sin no more, having felt the smart
of sin. This is the voice of every providence, Go, and sin no
more. Christ saw it necessary to give this caution; for it is
common for people, when sick, to promise much; when newly
recovered, to perform only something; but after awhile to forget
all. Christ spoke of the wrath to come, which is beyond compare
worse than the many hours, nay, weeks and years of pain, some
wicked men have to suffer in consequence of their unlawful
indulgences. And if such afflictions are severe, how dreadful
will be the everlasting punishment of the wicked!

#17-23 The Divine power of the miracle proved Jesus to be the
Son of God, and he declared that he worked with, and like unto
his Father, as he saw good. These ancient enemies of Christ
understood him, and became more violent, charging him not only
with sabbath-breaking, but blasphemy, in calling God his own
Father, and making himself equal with God. But all things now,
and at the final judgment, are committed to the Son, purposely
that all men might honour the Son, as they honour the Father;
and every one who does not thus honour the Son, whatever he may
think or pretend, does not honour the Father who sent him.

#24-29 Our Lord declared his authority and character, as the
Messiah. The time was come when the dead should hear his voice,
as the Son of God, and live. Our Lord first refers to his
raising those who were dead in sin, to newness of life, by the
power of the Spirit, and then to his raising the dead in their
graves. The office of Judge of all men, can only be exercised by
one who has all knowledge, and almighty power. May we believe
His testimony; thus our faith and hope will be in God, and we
shall not come into condemnation. And may His voice reach the
hearts of those dead in sin; that they may do works meet for
repentance, and prepare for the solemn day.

#30-38 Our Lord returns to his declaration of the entire
agreement between the Father and the Son, and declared himself
the Son of God. He had higher testimony than that of John; his
works bore witness to all he had said. But the Divine word had
no abiding-place in their hearts, as they refused to believe in
Him whom the Father had sent, according to his ancient promises.
The voice of God, accompanied by the power of the Holy Ghost,
thus made effectual to the conversion of sinners, still
proclaims that this is the beloved Son, in whom the Father is
well pleased. But when the hearts of men are full of pride,
ambition, and the love of the world, there is no room for the
word of God to abide in them.

#39-44 The Jews considered that eternal life was revealed to
them in their Scriptures, and that they had it, because they had
the word of God in their hands. Jesus urged them to search those
Scriptures with more diligence and attention. "Ye do search the
Scriptures," and ye do well to do so. They did indeed search the
Scriptures, but it was with a view to their own glory. It is
possible for men to be very studious in the letter of the
Scriptures, yet to be strangers to its power. Or, "Search the
Scriptures," and so it was spoken to them in the nature of an
appeal. Ye profess to receive and believe the Scripture, let
that be the judge. It is spoken to us as advising or commanding
all Christians to search the Scriptures. Not only read them, and
hear them, but search them; which denotes diligence in examining
and studying them. We must search the Scriptures for heaven as
our great end; For in them ye think ye have eternal life. We
must search the Scriptures for Christ, as the new and living
Way, that leads to this end. To this testimony Christ adds
reproofs of their unbelief and wickedness; their neglect of him
and his doctrine. Also he reproves their want of the love of
God. But there is life with Jesus Christ for poor souls. Many
who make a great profession of religion, yet show they want the
love of God, by their neglect of Christ and contempt of his
commandments. It is the love of God in us, the love that is a
living, active principle in the heart, which God will accept.
They slighted and undervalued Christ, because they admired and
overvalued themselves. How can those believe, who make the
praise and applause of men their idol! When Christ and his
followers are men wondered at, how can those believe, the utmost
of whose ambition is to make a fair show in the flesh!

#45-47 Many trust in some form of doctrines or some parties, who
no more enter into the real meaning of those doctrines, or the
views of the persons whose names they bear, than the Jews did
into those of Moses. Let us search and pray over the Scriptures,
as intent on finding eternal life; let us observe how Christ is
the great subject of them, and daily apply to him for the life
he bestows.
$-$-$- JOH:6
 
* Five thousand miraculously fed. (1-14) Jesus walks on the sea.
(15-21) He directs to spiritual food. (22-27) His discourse with
the multitude. (28-65) Many of disciples go back. (66-71)
 
#1-14 John relates the miracle of feeding the multitude, for its
reference to the following discourse. Observe the effect this
miracle had upon the people. Even the common Jews expected the
Messiah to come into the world, and to be a great Prophet. The
Pharisees despised them as not knowing the law; but they knew
most of Him who is the end of the law. Yet men may acknowledge
Christ as that Prophet, and still turn a deaf ear to him.

#15-21 Here were Christ's disciples in the way of duty, and
Christ was praying for them; yet they were in distress. There
may be perils and afflictions of this present time, where there
is an interest in Christ. Clouds and darkness often surround the
children of the light and of the day. They see Jesus walking on
the sea. Even the approaches of comfort and deliverance often
are so mistaken, as to become the occasions of fear. Nothing is
more powerful to convince sinners than that word, "I am Jesus
whom thou persecutest;" nothing more powerful to comfort saints
than this, "I am Jesus whom thou lovest." If we have received
Christ Jesus the Lord, though the night be dark, and the wind
high, yet we may comfort ourselves, we shall be at the shore
before long.

#22-27 Instead of answering the inquiry how he came there, Jesus
blamed their asking. The utmost earnestness should be employed
in seeking salvation, in the use of appointed means; yet it is
to be sought only as the gift of the Son of man. Him the Father
has sealed, proved to be God. He declared the Son of man to be
the Son of God with power.

#28-35 Constant exercise of faith in Christ, is the most
important and difficult part of the obedience required from us,
as sinners seeking salvation. When by his grace we are enabled
to live a life of faith in the Son of God, holy tempers follow,
and acceptable services may be done. God, even his Father, who
gave their fathers that food from heaven to support their
natural lives, now gave them the true Bread for the salvation of
their souls. Coming to Jesus, and believing on him, signify the
same. Christ shows that he is the true Bread; he is to the soul
what bread is to the body, nourishes and supports the spiritual
life. He is the Bread of God. Bread which the Father gives,
which he has made to be the food of our souls. Bread nourishes
only by the powers of a living body; but Christ is himself
living Bread, and nourishes by his own power. The doctrine of
Christ crucified is now as strengthening and comforting to a
believer as ever it was. He is the Bread which came down from
heaven. It denotes the Divinity of Christ's person and his
authority; also, the Divine origin of all the good which flows
to us through him. May we with understanding and earnestness
say, Lord, evermore give us this Bread.

#36-46 The discovery of their guilt, danger, and remedy, by the
teaching of the Holy Spirit, makes men willing and glad to come,
and to give up every thing which hinders applying to him for
salvation. The Father's will is, that not one of those who were
given to the Son, should be rejected or lost by him. No one will
come, till Divine grace has subdued, and in part changed his
heart; therefore no one who comes will ever be cast out. The
gospel finds none willing to be saved in the humbling, holy
manner, made known therein; but God draws with his word and the
Holy Ghost; and man's duty is to hear and learn; that is to say,
to receive the grace offered, and consent to the promise. None
had seen the Father but his beloved Son; and the Jews must
expect to be taught by his inward power upon their minds, and by
his word, and the ministers whom he sent among them.

#47-51 The advantage of the manna was small, it only referred to
this life; but the living Bread is so excellent, that the man
who feedeth on it shall never die. This bread is Christ's human
nature, which he took to present to the Father, as a sacrifice
for the sins of the world; to purchase all things pertaining to
life and godliness, for sinners of every nation, who repent and
believe in him.

#52-59 The flesh and blood of the Son of man, denote the
Redeemer in the nature of man; Christ and him crucified, and the
redemption wrought out by him, with all the precious benefits of
redemption; pardon of sin, acceptance with God, the way to the
throne of grace, the promises of the covenant, and eternal life.
These are called the flesh and blood of Christ, because they are
purchased by the breaking his body, and the shedding of his
blood. Also, because they are meat and drink to our souls.
Eating this flesh and drinking this blood mean believing in
Christ. We partake of Christ and his benefits by faith. The soul
that rightly knows its state and wants, finds whatever can calm
the conscience, and promote true holiness, in the redeemer, God
manifest in the flesh. Meditating upon the cross of Christ gives
life to our repentance, love, and gratitude. We live by him, as
our bodies live by our food. We live by him, as the members by
the head, the branches by the root: because he lives we shall
live also.

#60-65 The human nature of Christ had not before been in heaven,
but being God and man, that wondrous Person was truly said to
have come down from heaven. The Messiah's kingdom was not of
this world; and they were to understand by faith, what he had
said of a spiritual living upon him, and his fulness. As without
the soul of man the flesh is of no value, so without the
quickening Spirit of God all forms of religion are dead and
worthless. He who made this provision for our souls, alone can
teach us these things, and draw us unto Christ, that we may live
by faith in him. Let us apply to Christ, thankful that it is
declared that every one who is willing to come unto him shall be
made welcome.

#66-71 When we admit into our minds hard thoughts of the words
and works of Jesus, we enter into temptation, which, if the Lord
in mercy prevent not, will end in drawing back. The corrupt and
wicked heart of man often makes that an occasion for offence,
which is matter of the greatest comfort. Our Lord had, in the
foregoing discourse, promised eternal life to his followers; the
disciples fastened on that plain saying, and resolved to cleave
to him, when others fastened on hard sayings, and forsook him.
Christ's doctrine is the word of eternal life, therefore we must
live and die by it. If we forsake Christ, we forsake our own
mercies. They believed that this Jesus was the Messiah promised
to their fathers, the Son of the living God. When we are tempted
to backslide or turn away, it is good to remember first
principles, and to keep to them. And let us ever remember our
Lord's searching question; Shall we go away and forsake our
Redeemer? To whom can we go? He alone can give salvation by the
forgiveness of sins. And this alone brings confidence, comfort,
and joy, and bids fear and despondency flee away. It gains the
only solid happiness in this world, and opens a way to the
happiness of the next.
$-$-$- JOH:7
 
* Christ goes to the feast of tabernacles. (1-13) His discourse
at the feast. (14-39) The people dispute concerning Christ.
(40-53)
 
#1-13 The brethren or kinsmen of Jesus were disgusted, when they
found there was no prospect of worldly advantages from him.
Ungodly men sometimes undertake to counsel those employed in the
work of God; but they only advise what appears likely to promote
present advantages. The people differed about his doctrine and
miracles, while those who favoured him, dared not openly to avow
their sentiments. Those who count the preachers of the gospel to
be deceivers, speak out, while many who favour them, fear to get
reproach by avowing regard for them.

#14-24 Every faithful minister may humbly adopt Christ's words.
His doctrine is not his own finding out, but is from God's word,
through the teaching of his Spirit. And amidst the disputes
which disturb the world, if any man, of any nation, seeks to do
the will of God, he shall know whether the doctrine is of God,
or whether men speak of themselves. Only those who hate the
truth shall be given up to errors which will be fatal. Surely it
was as agreeable to the design of the sabbath to restore health
to the afflicted, as to administer an outward rite. Jesus told
them to decide on his conduct according to the spiritual import
of the Divine law. We must not judge concerning any by their
outward appearance, but by their worth, and by the gifts and
graces of God's Spirit in them.

#25-30 Christ proclaimed aloud, that they were in error in their
thoughts about his origin. He was sent of God, who showed
himself true to his promises. This declaration, that they knew
not God, with his claim to peculiar knowledge, provoked the
hearers; and they sought to take him, but God can tie men's
hands, though he does not turn their hearts.

#31-36 The discourses of Jesus convinced many that he was the
Messiah; but they had not courage to own it. It is comfort to
those who are in the world, but not of it, and therefore are
hated by it and weary of it, that they shall not be in it
always, that they shall not be in it long. Our days being evil,
it is well they are few. The days of life and of grace do not
last long; and sinners, when in misery, will be glad of the help
they now despise. Men dispute about such sayings, but the event
will explain them.

#37-39 On the last day of the feast of tabernacles, the Jews
drew water and poured it out before the Lord. It is supposed
that Christ alluded to this. If any man desires to be truly and
for ever happy, let him apply to Christ, and be ruled by him.
This thirst means strong desires after spiritual blessings,
which nothing else can satisfy; so the sanctifying and
comforting influences of the Holy Spirit, were intended by the
waters which Jesus called on them to come to Him and drink. The
comfort flows plentifully and constantly as a river; strong as a
stream to bear down the opposition of doubts and fears. There is
a fulness in Christ, of grace for grace. The Spirit dwelling and
working in believers, is as a fountain of living, running water,
out of which plentiful streams flow, cooling and cleansing as
water. The miraculous gifts of the Holy Spirit we do not expect,
but for his more common and more valuable influences we may
apply. These streams have flowed from our glorified Redeemer,
down to this age, and to the remote corners of the earth. May we
be anxious to make them known to others.

#40-53 The malice of Christ's enemies is always against reason,
and sometimes the staying of it cannot be accounted for. Never
any man spake with that wisdom, and power, and grace, that
convincing clearness, and that sweetness, wherewith Christ
spake. Alas, that many, who are for a time restrained, and who
speak highly of the word of Jesus, speedily lose their
convictions, and go on in their sins! People are foolishly
swayed by outward motives in matters of eternal moment, are
willing even to be damned for fashion's sake. As the wisdom of
God often chooses things which men despise, so the folly of men
commonly despises those whom God has chosen. The Lord brings
forward his weak and timid disciples, and sometimes uses them to
defeat the designs of his enemies.
$-$-$- JOH:8
 
* The Pharisees and the adulteress. (1-11) Christ's discourse
with the Pharisees. (12-59)
 
#1-11 Christ neither found fault with the law, nor excused the
prisoner's guilt; nor did he countenance the pretended zeal of
the Pharisees. Those are self-condemned who judge others, and
yet do the same thing. All who are any way called to blame the
faults of others, are especially concerned to look to
themselves, and keep themselves pure. In this matter Christ
attended to the great work about which he came into the world,
that was, to bring sinners to repentance; not to destroy, but to
save. He aimed to bring, not only the accused to repentance, by
showing her his mercy, but the prosecutors also, by showing them
their sins; they thought to insnare him, he sought to convince
and convert them. He declined to meddle with the magistrate's
office. Many crimes merit far more severe punishment than they
meet with; but we should not leave our own work, to take that
upon ourselves to which we are not called. When Christ sent her
away, it was with this caution, Go, and sin no more. Those who
help to save the life of a criminal, should help to save the
soul with the same caution. Those are truly happy, whom Christ
does not condemn. Christ's favour to us in the forgiveness of
past sins should prevail with us, Go then, and sin no more.

#12-16 Christ is the Light of the world. God is light, and
Christ is the image of the invisible God. One sun enlightens the
whole world; so does one Christ, and there needs no more. What a
dark dungeon would the world be without the sun! So would it be
without Jesus, by whom light came into the world. Those who
follow Christ shall not walk in darkness. They shall not be left
without the truths which are necessary to keep them from
destroying error, and the directions in the way of duty,
necessary to keep them from condemning sin.

#17-20 If we knew Christ better, we should know the Father
better. Those become vain in their imaginations concerning God,
who will not learn of Christ. Those who know not his glory and
grace, know not the Father that sent him. The time of our
departure out of the world, depends upon God. Our enemies cannot
hasten it any sooner, nor can our friends delay it any longer,
than the time appointed of the Father. Every true believer can
look up and say with pleasure, My times are in thy hand, and
better there than in my own. To all God's purposes there is a
time.

#21-29 Those that live in unbelief, are for ever undone, if they
die in unbelief. The Jews belonged to this present evil world,
but Jesus was of a heavenly and Divine nature, so that his
doctrine, kingdom, and blessings, would not suit their taste.
But the curse of the law is done away to all that submit to the
grace of the gospel. Nothing but the doctrine of Christ's grace
will be an argument powerful enough, and none but the Spirit of
Christ's grace will be an agent powerful enough, to turn us from
sin to God; and that Spirit is given, and that doctrine is
given, to work upon those only who believe in Christ. Some say,
Who is this Jesus? They allow him to have been a Prophet, an
excellent Teacher, and even more than a creature; but cannot
acknowledge him as over all, God blessed for evermore. Will not
this suffice? Jesus here answers the question. Is this to honour
him as the Father? Does this admit his being the Light of the
world, and the Life of men, one with the Father? All shall know
by their conversion, or in their condemnation, that he always
spake and did what pleased the Father, even when he claimed the
highest honours to himself.

#30-36 Such power attended our Lord's words, that many were
convinced, and professed to believe in him. He encouraged them
to attend his teaching, rely on his promises, and obey his
commands, notwithstanding all temptations to evil. Thus doing,
they would be his disciples truly; and by the teaching of his
word and Spirit, they would learn where their hope and strength
lay. Christ spoke of spiritual liberty; but carnal hearts feel
no other grievances than those that molest the body, and
distress their worldly affairs. Talk to them of their liberty
and property, tell them of waste committed upon their lands, or
damage done to their houses, and they understand you very well;
but speak of the bondage of sin, captivity to Satan, and liberty
by Christ; tell of wrong done to their precious souls, and the
hazard of their eternal welfare, then you bring strange things
to their ears. Jesus plainly reminded them, that the man who
practised any sin, was, in fact, a slave to that sin, which was
the case with most of them. Christ in the gospel offers us
freedom, he has power to do this, and those whom Christ makes
free are really so. But often we see persons disputing about
liberty of every kind, while they are slaves to some sinful
lust.

#37-40 Our Lord opposed the proud and vain confidence of these
Jews, showing that their descent from Abraham could not profit
those of a contrary spirit to him. Where the word of God has no
place, no good is to be expected; room is left there for all
wickedness. A sick person who turns from his physician, and will
take neither remedies nor food, is past hope of recovery. The
truth both heals and nourishes the hearts of those who receive
it. The truth taught by philosophers has not this power and
effect, but only the truth of God. Those who claim the
privileges of Abraham, must do Abraham's works; must be
strangers and sojourners in this world; keep up the worship of
God in their families, and always walk before God.

#41-47 Satan prompts men to excesses by which they murder
themselves and others, while what he puts into the mind tends to
ruin men's souls. He is the great promoter of falsehood of every
kind. He is a liar, all his temptations are carried on by his
calling evil good, and good evil, and promising freedom in sin.
He is the author of all lies; whom liars resemble and obey, with
whom all liars shall have their portion for ever. The special
lusts of the devil are spiritual wickedness, the lusts of the
mind, and corrupt reasonings, pride and envy, wrath and malice,
enmity to good, and enticing others to evil. By the truth, here
understand the revealed will of God as to the salvation of men
by Jesus Christ, the truth Christ was now preaching, and which
the Jews opposed.

#48-53 Observe Christ's disregard of the applause of men. those
who are dead to the praises of men can bear their contempt. God
will seek the honour of all who do not seek their own. In these
verses we have the doctrine of the everlasting happiness of
believers. We have the character of a believer; he is one that
keeps the sayings of the Lord Jesus. And the privilege of a
believer; he shall by no means see death for ever. Though now
they cannot avoid seeing death, and tasting it also, yet they
shall shortly be where it will be no more forever, #Ex 14:13|.

#54-59 Christ and all that are his, depend upon God for honour.
Men may be able to dispute about God, yet may not know him. Such
as know not God, and obey not the gospel of Christ, are put
together, #2Th 1:8|. All who rightly know anything of Christ,
earnestly desire to know more of him. Those who discern the dawn
of the light of the Sun of Righteousness, wish to see his
rising. "Before Abraham was, I AM." This speaks Abraham a
creature, and our Lord the Creator; well, therefore, might he
make himself greater than Abraham. I AM, is the name of God, #Ex
3:14|; it speaks his self-existence; he is the First and the
Last, ever the same, #Re 1:8|. Thus he was not only before
Abraham, but before all worlds, #Pr 8:23; Joh 1:1|. As Mediator,
he was the appointed Messiah, long before Abraham; the Lamb
slain from the foundation of the world, #Re 13:8|. The Lord
Jesus was made of God Wisdom, Righteousness, Sanctification, and
Redemption, to Adam, and Abel, and all that lived and died by
faith in him, before Abraham. The Jews were about to stone Jesus
for blasphemy, but he withdrew; by his miraculous power he
passed through them unhurt. Let us stedfastly profess what we
know and believe concerning God; and if heirs of Abraham's
faith, we shall rejoice in looking forward to that day when the
Saviour shall appear in glory, to the confusion of his enemies,
and to complete the salvation of all who believe in him.
$-$-$- JOH:9
 
* Christ give sight to one born blind. (1-7) The account given
by the blind man. (8-12) The Pharisees question the man that had
been blind. (13-17) They ask concerning him. (18-23) They cast
him out. (24-34) Christ's words to the man that had been blind.
(35-38) He reproves the Pharisees. (39-41)
 
#1-7 Christ cured many who were blind by disease or accident;
here he cured one born blind. Thus he showed his power to help
in the most desperate cases, and the work of his grace upon the
souls of sinners, which gives sight to those blind by nature.
This poor man could not see Christ, but Christ saw him. And if
we know or apprehend anything of Christ, it is because we were
first known of him. Christ says of uncommon calamities, that
they are not always to be looked on as special punishments of
sin; sometimes they are for the glory of God, and to manifest
his works. Our life is our day, in which it concerns us to do
the work of the day. We must be busy, and not waste day-time; it
will be time to rest when our day is done, for it is but a day.
The approach of death should quicken us to improve all our
opportunities of doing and getting good. What good we have an
opportunity to do, we should do quickly. And he that will never
do a good work till there is nothing to be objected against,
will leave many a good work for ever undone, #Ec 11:4|. Christ
magnified his power, in making a blind man to see, doing that
which one would think more likely to make a seeing man blind.
Human reason cannot judge of the Lord's methods; he uses means
and instruments that men despise. Those that would be healed by
Christ must be ruled by him. He came back from the pool
wondering and wondered at; he came seeing. This represents the
benefits in attending on ordinances of Christ's appointment;
souls go weak, and come away strengthened; go doubting, and come
away satisfied; go mourning, and come away rejoicing; go blind,
and come away seeing.

#8-12 Those whose eyes are opened, and whose hearts are cleansed
by grace, being known to be the same person, but widely
different in character, live as monuments to the Redeemer's
glory, and recommend his grace to all who desire the same
precious salvation. It is good to observe the way and method of
God's works, and they will appear the more wonderful. Apply this
spiritually. In the work of grace wrought upon the soul we see
the change, but we see not the hand that makes it: the way of
the Spirit is like that of the wind, which thou hearest the
sound of, but canst not tell whence it comes, nor whither it
goes.

#13-17 Christ not only worked miracles on the sabbath, but in
such a manner as would give offence to the Jews, for he would
not seem to yield to the scribes and Pharisees. Their zeal for
mere rites consumed the substantial matters of religion;
therefore Christ would not give place to them. Also, works of
necessity and mercy are allowed, and the sabbath rest is to be
kept, in order to the sabbath work. How many blind eyes have
been opened by the preaching of the gospel on the Lord's day!
how many impotent souls cured on that day! Much unrighteous and
uncharitable judging comes from men's adding their own fancies
to God's appointments. How perfect in wisdom and holiness was
our Redeemer, when his enemies could find nothing against him,
but the oft-refuted charge of breaking the sabbath! May we be
enabled, by well-doing, to silence the ignorance of foolish men.

#18-23 The Pharisees vainly hoped to disprove this notable
miracle. They expected a Messiah, but could not bear to think
that this Jesus should be he, because his precepts were all
contrary to their traditions, and because they expected a
Messiah in outward pomp and splendour. The fear of man brings a
snare, #Pr 29:25|, and often makes people deny and disown Christ
and his truths and ways, and act against their consciences. The
unlearned and poor, who are simple-hearted, readily draw proper
inferences from the evidences of the light of the gospel; but
those whose desires are another way, though ever learning, never
come to the knowledge of the truth.

#24-34 As Christ's mercies are most valued by those who have
felt the want of them, that have been blind, and now see; so the
most powerful and lasting affections to Christ, arise from
actual knowledge of him. In the work of grace in the soul,
though we cannot tell when, and how, and by what steps the
blessed change was wrought, yet we may take the comfort, if we
can say, through grace, Whereas I was blind, now I see. I did
live a worldly, sensual life, but, thanks be to God, it is now
otherwise with me, #Eph 5:8|. The unbelief of those who enjoy
the means of knowledge and conviction, is indeed marvellous. All
who have felt the power and grace of the Lord Jesus, wonder at
the wilfulness of others who reject him. He argues strongly
against them, not only that Jesus was not a sinner, but that he
was of God. We may each of us know by this, whether we are of
God or not. What do we? What do we for God? What do we for our
souls? What do we more than others?

#35-38 Christ owns those who own him and his truth and ways.
There is particular notice taken of such a suffer in the cause
of Christ, and for the testimony of a good conscience. Our Lord
Jesus graciously reveals himself to the man. Now he was made
sensible what an unspeakable mercy it was, to be cured of his
blindness, that he might see the Son of God. None but God is to
be worshipped; so that in worshipping Jesus, he owned him to be
God. All who believe in him, will worship him.

#39-41 Christ came into the world to give sight to those who
were spiritually blind. Also, that those who see might be made
blind; that those who have a high conceit of their own wisdom,
might be sealed up in ignorance. The preaching of the cross was
thought to be folly by such as by carnal wisdom knew not God.
Nothing fortifies men's corrupt hearts against the convictions
of the word, more than the high opinion which others have of
them; as if all that gained applause with men, must obtain
acceptance with God. Christ silenced them. But the sin of the
self-conceited and self-confident remains; they reject the
gospel of grace, therefore the guilt of their sin remains
unpardoned, and the power of their sin remains unbroken.
$-$-$- JOH:10
 
* The parable of the good shepherd. (1-5) Christ the Door. (6-9)
Christ the good Shepherd. (10-18) The Jews' opinion concerning
Jesus. (19-21) His discourse at the feast of dedication. (22-30)
The Jews attempt to stone Jesus. (31-38) He departs from
Jerusalem. (39-42)
 
#1-5 Here is a parable or similitude, taken from the customs of
the East, in the management of sheep. Men, as creatures
depending on their Creator, are called the sheep of his pasture.
The church of God in the world is as a sheep-fold, exposed to
deceivers and persecutors. The great Shepherd of the sheep knows
all that are his, guards them by his providence, guides them by
his Spirit and word, and goes before them, as the Eastern
shepherds went before their sheep, to set them in the way of his
steps. Ministers must serve the sheep in their spiritual
concerns. The Spirit of Christ will set before them an open
door. The sheep of Christ will observe their Shepherd, and be
cautious and shy of strangers, who would draw them from faith in
him to fancies about him.

#6-9 Many who hear the word of Christ, do not understand it,
because they will not. But we shall find one scripture
expounding another, and the blessed Spirit making known the
blessed Jesus. Christ is the Door. And what greater security has
the church of God than that the Lord Jesus is between it and all
its enemies? He is a door open for passage and communication.
Here are plain directions how to come into the fold; we must
come in by Jesus Christ as the Door. By faith in him as the
great Mediator between God and man. Also, we have precious
promises to those that observe this direction. Christ has all
that care of his church, and every believer, which a good
shepherd has of his flock; and he expects the church, and every
believer, to wait on him, and to keep in his pasture.

#10-18 Christ is a good Shepherd; many who were not thieves, yet
were careless in their duty, and by their neglect the flock was
much hurt. Bad principles are the root of bad practices. The
Lord Jesus knows whom he has chosen, and is sure of them; they
also know whom they have trusted, and are sure of Him. See here
the grace of Christ; since none could demand his life of him, he
laid it down of himself for our redemption. He offered himself
to be the Saviour; Lo, I come. And the necessity of our case
calling for it, he offered himself for the Sacrifice. He was
both the offerer and the offering, so that his laying down his
life was his offering up himself. From hence it is plain, that
he died in the place and stead of men; to obtain their being set
free from the punishment of sin, to obtain the pardon of their
sin; and that his death should obtain that pardon. Our Lord laid
not his life down for his doctrine, but for his sheep.

#19-21 Satan ruins many, by putting them out of conceit with the
word and ordinances. Men would not be laughed out of their
necessary food, yet suffer themselves thus to be laughed out of
what is far more necessary. If our zeal and earnestness in the
cause of Christ, especially in the blessed work of bringing his
sheep into his fold, bring upon us evil names, let us not heed
it, but remember our Master was thus reproached before us.

#22-30 All who have any thing to say to Christ, may find him in
the temple. Christ would make us to believe; we make ourselves
doubt. The Jews understood his meaning, but could not form his
words into a full charge against him. He described the gracious
disposition and happy state of his sheep; they heard and
believed his word, followed him as his faithful disciples, and
none of them should perish; for the Son and the Father were one.
Thus he was able to defend his sheep against all their enemies,
which proves that he claimed Divine power and perfection equally
with the Father.

#31-38 Christ's works of power and mercy proclaim him to be over
all, God blessed for evermore, that all may know and believe He
is in the Father, and the Father in Him. Whom the Father sends,
he sanctifies. The holy God will reward, and therefore will
employ, none but such as he makes holy. The Father was in the
Son, so that by Divine power he wrought his miracles; the Son
was so in the Father, that he knew the whole of His mind. This
we cannot by searching find out to perfection, but we may know
and believe these declarations of Christ.

#39-42 No weapon formed against our Lord Jesus shall prosper. He
escaped, not because he was afraid to suffer, but because his
hour was not come. And He who knew how to deliver himself, knows
how to deliver the godly our of their temptations, and to make a
way for them to escape. Persecutors may drive Christ and his
gospel our of their own city or country, but they cannot drive
him or it out of the world. When we know Christ by faith in our
hearts, we find all that the Scripture saith of him is true.
$-$-$- JOH:11
 
* The sickness of Lazarus. (1-6) Christ returns to Judea. (7-10)
The death of Lazarus. (11-16) Christ arrives at Bethany. (17-32)
He raises Lazarus. (33-46) The Pharisees consult against Jesus.
(47-53) The Jews seek for him. (54-57)
 
#1-6 It is no new thing for those whom Christ loves, to be sick;
bodily distempers correct the corruption, and try the graces of
God's people. He came not to preserve his people from these
afflictions, but to save them from their sins, and from the
wrath to come; however, it behoves us to apply to Him in behalf
of our friends and relatives when sick and afflicted. Let this
reconcile us to the darkest dealings of Providence, that they
are all for the glory of God: sickness, loss, disappointment,
are so; and if God be glorified, we ought to be satisfied. Jesus
loved Martha, and her sister, and Lazarus. The families are
greatly favoured in which love and peace abound; but those are
most happy whom Jesus loves, and by whom he is beloved. Alas,
that this should seldom be the case with every person, even in
small families. God has gracious intentions, even when he seems
to delay. When the work of deliverance, temporal or spiritual,
public or personal, is delayed, it does but stay for the right
time.

#7-10 Christ never brings his people into any danger but he goes
with them in it. We are apt to think ourselves zealous for the
Lord, when really we are only zealous for our wealth, credit,
ease, and safety; we have therefore need to try our principles.
But our day shall be lengthened out, till our work is done, and
our testimony finished. A man has comfort and satisfaction while
in the way of his duty, as set forth by the word of God, and
determined by the providence of God. Christ, wherever he went,
walked in the day; and so shall we, if we follow his steps. If a
man walks in the way of his heart, and according to the course
of this world, if he consults his own carnal reasonings more
than the will and glory of God, he falls into temptations and
snares. He stumbles, because there is no light in him; for light
in us is to our moral actions, that which light about us to our
natural actions.

#11-16 Since we are sure to rise again at the last, why should
not the believing hope of that resurrection to eternal life,
make it as easy for us to put off the body and die, as it is to
put off our clothes and go to sleep? A true Christian, when he
dies, does but sleep; he rests from the labours of the past day.
Nay, herein death is better than sleep, that sleep is only a
short rest, but death is the end of earthly cares and toils. The
disciples thought that it was now needless for Christ to go to
Lazarus, and expose himself and them. Thus we often hope that
the good work we are called to do, will be done by some other
hand, if there be peril in the doing of it. But when Christ
raised Lazarus from the dead, many were brought to believe on
him; and there was much done to make perfect the faith of those
that believed. Let us go to him; death cannot separate from the
love of Christ, nor put us out of the reach of his call. Like
Thomas, in difficult times Christians should encourage one
another. The dying of the Lord Jesus should make us willing to
die whenever God calls us.

#17-32 Here was a house where the fear of God was, and on which
his blessing rested; yet it was made a house of mourning. Grace
will keep sorrow from the heart, but not from the house. When
God, by his grace and providence, is coming towards us in ways
of mercy and comfort, we should, like Martha, go forth by faith,
hope, and prayer, to meet him. When Martha went to meet Jesus,
Mary sat still in the house; this temper formerly had been an
advantage to her, when it put her at Christ's feet to hear his
word; but in the day of affliction, the same temper disposed her
to melancholy. It is our wisdom to watch against the
temptations, and to make use of the advantages of our natural
tempers. When we know not what in particular to ask or expect,
let us refer ourselves to God; let him do as seemeth him good.
To enlarge Martha's expectations, our Lord declared himself to
be the Resurrection and the Life. In every sense he is the
Resurrection; the source, the substance, the first-fruits, the
cause of it. The redeemed soul lives after death in happiness;
and after the resurrection, both body and soul are kept from all
evil for ever. When we have read or heard the word of Christ,
about the great things of the other world, we should put it to
ourselves, Do we believe this truth? The crosses and comforts of
this present time would not make such a deep impression upon us
as they do, if we believed the things of eternity as we ought.
When Christ our Master comes, he calls for us. He comes in his
word and ordinances, and calls us to them, calls us by them,
calls us to himself. Those who, in a day of peace, set
themselves at Christ's feet to be taught by him, may with
comfort, in a day of trouble, cast themselves at his feet, to
find favour with him.

#33-46 Christ's tender sympathy with these afflicted friends,
appeared by the troubles of his spirit. In all the afflictions
of believers he is afflicted. His concern for them was shown by
his kind inquiry after the remains of his deceased friend. Being
found in fashion as a man, he acts in the way and manner of the
sons of men. It was shown by his tears. He was a man of sorrows,
and acquainted with grief. Tears of compassion resemble those of
Christ. But Christ never approved that sensibility of which many
are proud, while they weep at mere tales of distress, but are
hardened to real woe. He sets us an example to withdraw from
scenes of giddy mirth, that we may comfort the afflicted. And we
have not a High Priest who cannot be touched with a feeling of
our infirmities. It is a good step toward raising a soul to
spiritual life, when the stone is taken away, when prejudices
are removed, and got over, and way is made for the word to enter
the heart. If we take Christ's word, and rely on his power and
faithfulness, we shall see the glory of God, and be happy in the
sight. Our Lord Jesus has taught us, by his own example, to call
God Father, in prayer, and to draw nigh to him as children to a
father, with humble reverence, yet with holy boldness. He openly
made this address to God, with uplifted eyes and loud voice,
that they might be convinced the Father had sent him as his
beloved Son into the world. He could have raised Lazarus by the
silent exertion of his power and will, and the unseen working of
the Spirit of life; but he did it by a loud call. This was a
figure of the gospel call, by which dead souls are brought out
of the grave of sin: and of the sound of the archangel's trumpet
at the last day, with which all that sleep in the dust shall be
awakened, and summoned before the great tribunal. The grave of
sin and this world, is no place for those whom Christ has
quickened; they must come forth. Lazarus was thoroughly revived,
and returned not only to life, but to health. The sinner cannot
quicken his own soul, but he is to use the means of grace; the
believer cannot sanctify himself, but he is to lay aside every
weight and hinderance. We cannot convert our relatives and
friends, but we should instruct, warn, and invite them.

#47-53 There can hardly be a more clear discovery of the madness
that is in man's heart, and of its desperate enmity against God,
than what is here recorded. Words of prophecy in the mouth, are
not clear evidence of a principle of grace in the heart. The
calamity we seek to escape by sin, we take the most effectual
course to bring upon our own heads; as those do who think by
opposing Christ's kingdom, to advance their own worldly
interest. The fear of the wicked shall come upon them. The
conversion of souls is the gathering of them to Christ as their
ruler and refuge; and he died to effect this. By dying he
purchased them to himself, and the gift of the Holy Ghost for
them: his love in dying for believers should unite them closely
together.

#54-57 Before our gospel passover we must renew our repentance.
Thus by a voluntary purification, and by religious exercises,
many, more devout than their neighbours, spent some time before
the passover at Jerusalem. When we expect to meet God, we must
solemnly prepare. No devices of man can alter the purposes of
God: and while hypocrites amuse themselves with forms and
disputes, and worldly men pursue their own plans, Jesus still
orders all things for his own glory and the salvation of his
people.
$-$-$- JOH:12
 
* Christ anointed by Mary. (1-11) He enters Jerusalem. (12-19)
Greeks apply to see Jesus. (20-26) A voice from heaven bears
testimony to Christ. (27-33) His discourse with the people.
(34-36) Unbelief of the Jews. (37-43) Christ's address to them.
(44-50)
 
#1-11 Christ had formerly blamed Martha for being troubled with
much serving. But she did not leave off serving, as some, who
when found fault with for going too far in one way, peevishly
run too far another way; she still served, but within hearing of
Christ's gracious words. Mary gave a token of love to Christ,
who had given real tokens of his love to her and her family.
God's Anointed should be our Anointed. Has God poured on him the
oil of gladness above his fellows, let us pour on him the
ointment of our best affections. In Judas a foul sin is gilded
over with a plausible pretence. We must not think that those do
no acceptable service, who do it not in our way. The reigning
love of money is heart-theft. The grace of Christ puts kind
comments on pious words and actions, makes the best of what is
amiss, and the most of what is good. Opportunities are to be
improved; and those first and most vigorously, which are likely
to be the shortest. To consult to hinder the further effect of
the miracle, by putting Lazarus to death, is such wickedness,
malice, and folly, as cannot be explained, except by the
desperate enmity of the human heart against God. They resolved
that the man should die whom the Lord had raised to life. The
success of the gospel often makes wicked men so angry, that they
speak and act as if they hoped to obtain a victory over the
Almighty himself.

#12-19 Christ's riding in triumph to Jerusalem is recorded by
all the evangelists. Many excellent things, both in the word and
providence of God, disciples do not understand at their first
acquaintance with the things of God. The right understanding of
spiritual nature of Christ's kingdom, prevents our misapplying
the Scriptures which speak of it.

#20-26 In attendance upon holy ordinances, particularly the
gospel passover, the great desire of our souls should be to see
Jesus; to see him as ours, to keep up communion with him, and
derive grace from him. The calling of the Gentiles magnified the
Redeemer. A corn of wheat yields no increase unless it is cast
into the ground. Thus Christ might have possessed his heavenly
glory alone, without becoming man. Or, after he had taken man's
nature, he might have entered heaven alone, by his own perfect
righteousness, without suffering or death; but then no sinner of
the human race could have been saved. The salvation of souls
hitherto, and henceforward to the end of time, is owing to the
dying of this Corn of wheat. Let us search whether Christ be in
us the hope of glory; let us beg him to make us indifferent to
the trifling concerns of this life, that we may serve the Lord
Jesus with a willing mind, and follow his holy example.

#27-33 The sin of our souls was the troubled of Christ's soul,
when he undertook to redeem and save us, and to make his soul an
offering for our sin. Christ was willing to suffer, yet prayed
to be saved from suffering. Prayer against trouble may well
agree with patience under it, and submission to the will of God
in it. Our Lord Jesus undertook to satisfy God's injured honour,
and he did it by humbling himself. The voice of the Father from
heaven, which had declared him to be his beloved Son, at his
baptism, and when he was transfigured, was heard proclaiming
that He had both glorified his name, and would glorify it.
Christ, reconciling the world to God by the merit of his death,
broke the power of death, and cast out Satan as a destroyer.
Christ, bringing the world to God by the doctrine of his cross,
broke the power of sin, and cast out Satan as a deceiver. The
soul that was at a distance from Christ, is brought to love him
and trust him. Jesus was now going to heaven, and he would draw
men's hearts to him thither. There is power in the death of
Christ to draw souls to him. We have heard from the gospel that
which exalts free grace, and we have heard also that which
enjoins duty; we must from the heart embrace both, and not
separate them.

#34-36 The people drew false notions from the Scriptures,
because they overlooked the prophecies that spoke of Christ's
sufferings and death. Our Lord warned them that the light would
not long continue with them, and exhorted them to walk in it,
before the darkness overtook them. Those who would walk in the
light must believe in it, and follow Christ's directions. But
those who have not faith, cannot behold what is set forth in
Jesus, lifted up on the cross, and must be strangers to its
influence as made known by the Holy Spirit; they find a thousand
objections to excuse their unbelief.

#37-43 Observe the method of conversion implied here. Sinners
are brought to see the reality of Divine things, and to have
some knowledge of them. To be converted, and truly turned from
sin to Christ, as their Happiness and Portion. God will heal
them, will justify and sanctify them; will pardon their sins,
which are as bleeding wounds, and mortify their corruptions,
which are as lurking diseases. See the power of the world in
smothering convictions, from regard to the applause or censure
of men. Love of the praise of men, as a by-end in that which is
good, will make a man a hypocrite when religion is in fashion,
and credit is to be got by it; and love of the praise of men, as
a base principle in that which is evil, will make a man an
apostate, when religion is in disgrace, and credit is to be lost
for it.

#44-50 Our Lord publicly proclaimed, that every one who believed
on him, as his true disciple, did not believe on him only, but
on the Father who sent him. Beholding in Jesus the glory of the
Father, we learn to obey, love, and trust in him. By daily
looking to Him, who came a Light into the world, we are more and
more freed from the darkness of ignorance, error, sin, and
misery; we learn that the command of God our Saviour is
everlasting life. But the same word will seal the condemnation
of all who despise it, or neglect it.
$-$-$- JOH:13
 
* Christ washes the disciples' feet. (1-17) The treachery of
Judas foretold. (18-30) Christ commands the disciples to love
one another. (31-38)
 
#1-17 Our Lord Jesus has a people in the world that are his own;
he has purchased them, and paid dear for them, and he has set
them apart for himself; they devote themselves to him as a
peculiar people. Those whom Christ loves, he loves to the end.
Nothing can separate a true believer from the love of Christ. We
know not when our hour will come, therefore what we have to do
in constant preparation for it, ought never to be undone. What
way of access the devil has to men's hearts we cannot tell. But
some sins are so exceedingly sinful, and there is so little
temptation to them from the world and the flesh, that it is
plain they are directly from Satan. Jesus washed his disciples'
feet, that he might teach us to think nothing below us, wherein
we may promote God's glory, and the good of our brethren. We
must address ourselves to duty, and must lay aside every thing
that would hinder us in what we have to do. Christ washed his
disciples' feet, that he might signify to them the value of
spiritual washing, and the cleansing of the soul from the
pollutions of sin. Our Lord Jesus does many things of which even
his own disciples do not for the present know the meaning, but
they shall know afterward. We see in the end what was the
kindness from events which seemed most cross. And it is not
humility, but unbelief, to put away the offers of the gospel, as
if too rich to be made to us, or too good news to be true. All
those, and those only, who are spiritually washed by Christ,
have a part in Christ. All whom Christ owns and saves, he
justifies and sanctifies. Peter more than submits; he begs to be
washed by Christ. How earnest he is for the purifying grace of
the Lord Jesus, and the full effect of it, even upon his hands
and head! Those who truly desire to be sanctified, desire to be
sanctified throughout, to have the whole man, with all its parts
and powers, made pure. The true believer is thus washed when he
receives Christ for his salvation. See then what ought to be the
daily care of those who through grace are in a justified state,
and that is, to wash their feet; to cleanse themselves from
daily guilt, and to watch against everything defiling. This
should make us the more cautious. From yesterday's pardon, we
should be strengthened against this day's temptation. And when
hypocrites are discovered, it should be no surprise or cause of
stumbling to us. Observe the lesson Christ here taught. Duties
are mutual; we must both accept help from our brethren, and
afford help to our brethren. When we see our Master serving, we
cannot but see how ill it becomes us to domineer. And the same
love which led Christ to ransom and reconcile his disciples when
enemies, still influences him.

#18-30 Our Lord had often spoken of his own sufferings and
death, without such trouble of spirit as he now discovered when
he spake of Judas. The sins of Christians are the grief of
Christ. We are not to confine our attention to Judas. The
prophecy of his treachery may apply to all who partake of God's
mercies, and meet them with ingratitude. See the infidel, who
only looks at the Scriptures with a desire to do away their
authority and destroy their influence; the hypocrite, who
professes to believe the Scriptures, but will not govern himself
by them; and the apostate, who turns aside from Christ for a
thing of naught. Thus mankind, supported by God's providence,
after eating bread with Him, lift up the heel against Him! Judas
went out as one weary of Jesus and his apostles. Those whose
deeds are evil, love darkness rather than light.

#31-35 Christ had been glorified in many miracles he wrought,
yet he speaks of his being glorified now in his sufferings, as
if that were more than all his other glories in his humbled
state. Satisfaction was thereby made for the wrong done to God
by the sin of man. We cannot now follow our Lord to his heavenly
happiness, but if we truly believe in him, we shall follow him
hereafter; meanwhile we must wait his time, and do his work.
Before Christ left the disciples, he would give them a new
commandment. They were to love each other for Christ's sake, and
according to his example, seeking what might benefit others, and
promoting the cause of the gospel, as one body, animated by one
soul. But this commandment still appears new to many professors.
Men in general notice any of Christ's words rather than these.
By this it appears, that if the followers of Christ do not show
love one to another, they give cause to suspect their sincerity.

#36-38 What Christ had said concerning brotherly love, Peter
overlooked, but spoke of that about which Christ kept them
ignorant. It is common to be more eager to know about secret
things, which belong to God only, than about things revealed,
which belong to us and our children; to be more desirous to have
our curiosity gratified, than our consciences directed; to know
what is done in heaven, than what we may do to get thither. How
soon discourse as to what is plain and edifying is dropped,
while a doubtful dispute runs on into endless strife of words!
We are apt to take it amiss to be told we cannot do this and the
other, whereas, without Christ we can do nothing. Christ knows
us better than we know ourselves, and has many ways of
discovering those to themselves, whom he loves, and he will hide
pride from them. May we endeavour to keep the unity of the
Spirit in the bond of peace, to love one another with a pure
heart fervently, and to walk humbly with our God.
$-$-$- JOH:14
 
* Christ comforts his disciples. (1-11) He further comforts his
disciples. (12-17) He still further comforts his disciples.
(18-31)
 
#1-11 Here are three words, upon any of which stress may be
laid. Upon the word troubled. Be not cast down and disquieted.
The word heart. Let your heart be kept with full trust in God.
The word your. However others are overwhelmed with the sorrows
of this present time, be not you so. Christ's disciples, more
than others, should keep their minds quiet, when everything else
is unquiet. Here is the remedy against this trouble of mind,
"Believe." By believing in Christ as the Mediator between God
and man, we gain comfort. The happiness of heaven is spoken of
as in a father's house. There are many mansions, for there are
many sons to be brought to glory. Mansions are lasting
dwellings. Christ will be the Finisher of that of which he is
the Author or Beginner; if he have prepared the place for us, he
will prepare us for it. Christ is the sinner's Way to the Father
and to heaven, in his person as God manifest in the flesh, in
his atoning sacrifice, and as our Advocate. He is the Truth, as
fulfilling all the prophecies of a Saviour; believing which,
sinners come by him the Way. He is the Life, by whose
life-giving Spirit the dead in sin are quickened. Nor can any
man draw nigh God as a Father, who is not quickened by Him as
the Life, and taught by Him as the Truth, to come by Him as the
Way. By Christ, as the Way, our prayers go to God, and his
blessings come to us; this is the Way that leads to rest, the
good old Way. He is the Resurrection and the Life. All that saw
Christ by faith, saw the Father in Him. In the light of Christ's
doctrine, they saw God as the Father of lights; and in Christ's
miracles, they saw God as the God of power. The holiness of God
shone in the spotless purity of Christ's life. We are to believe
the revelation of God to man in Christ; for the works of the
Redeemer show forth his own glory, and God in him.

#12-17 Whatever we ask in Christ's name, that shall be for our
good, and suitable to our state, he shall give it to us. To ask
in Christ's name, is to plead his merit and intercession, and to
depend upon that plea. The gift of the Spirit is a fruit of
Christ's mediation, bought by his merit, and received by his
intercession. The word used here, signifies an advocate,
counsellor, monitor, and comforter. He would abide with the
disciples to the end of time; his gifts and graces would
encourage their hearts. The expressions used here and elsewhere,
plainly denote a person, and the office itself includes all the
Divine perfections. The gift of the Holy Ghost is bestowed upon
the disciples of Christ, and not on the world. This is the
favour God bears to his chosen. As the source of holiness and
happiness, the Holy Spirit will abide with every believer for
ever.

#18-24 Christ promises that he would continue his care of his
disciples. I will not leave you orphans, or fatherless, for
though I leave you, yet I leave you this comfort, I will come to
you. I will come speedily to you at my resurrection. I will come
daily to you in my Spirit; in the tokens of his love, and visits
of his grace. I will come certainly at the end of time. Those
only that see Christ with an eye of faith, shall see him for
ever: the world sees him no more till his second coming; but his
disciples have communion with him in his absence. These
mysteries will be fully known in heaven. It is a further act of
grace, that they should know it, and have the comfort of it.
Having Christ's commands, we must keep them. And having them in
our heads, we must keep them in our hearts and lives. The surest
evidence of our love to Christ is, obedience to the laws of
Christ. There are spiritual tokens of Christ and his love given
to all believers. Where sincere love to Christ is in the heart,
there will be obedience. Love will be a commanding, constraining
principle; and where love is, duty follows from a principle of
gratitude. God will not only love obedient believers, but he
will take pleasure in loving them, will rest in love to them. He
will be with them as his home. These privileges are confined to
those whose faith worketh by love, and whose love to Jesus leads
them to keep his commandments. Such are partakers of the Holy
Spirit's new-creating grace.

#25-27 Would we know these things for our good, we must pray
for, and depend on the teaching of the Holy Ghost; thus the
words of Jesus will be brought to our remembrance, and many
difficulties be cleared up which are not plain to others. To all
the saints, the Spirit of grace is given to be a remembrancer,
and to him, by faith and prayer, we should commit the keeping of
what we hear and know. Peace is put for all good, and Christ has
left us all that is really and truly good, all the promised
good; peace of mind from our justification before God. This
Christ calls his peace, for he is himself our Peace. The peace
of God widely differs from that of Pharisees or hypocrites, as
is shown by its humbling and holy effects.

#28-31 Christ raises the expectations of his disciples to
something beyond what they thought was their greatest happiness.
His time was now short, he therefore spake largely to them. When
we come to be sick, and to die, we may not be capable of talking
much to those about us; such good counsel as we have to give,
let us give while in health. Observe the prospect Christ had of
an approaching conflict, not only with men, but with the powers
of darkness. Satan has something in us to perplex us with, for
we have all sinned; but when he would disturb Christ, he found
nothing sinful to help him. The best evidence of our love to the
Father is, our doing as he has commanded us. Let us rejoice in
the Saviour's victories over Satan the prince of this world. Let
us copy the example of his love and obedience.
$-$-$- JOH:15
 
* Christ the true Vine. (1-8) His love to his disciples. (9-17)
foretold. (18-25) The Comforter promised. (26,27)
 
#1-8 Jesus Christ is the Vine, the true Vine. The union of the
human and Divine natures, and the fulness of the Spirit that is
in him, resemble the root of the vine made fruitful by the
moisture from a rich soil. Believers are branches of this Vine.
The root is unseen, and our life is hid with Christ; the root
bears the tree, diffuses sap to it, and in Christ are all
supports and supplies. The branches of the vine are many, yet,
meeting in the root, are all but one vine; thus all true
Christians, though in place and opinion distant from each other,
meet in Christ. Believers, like the branches of the vine, are
weak, and unable to stand but as they are borne up. The Father
is the Husbandman. Never was any husbandman so wise, so
watchful, about his vineyard, as God is about his church, which
therefore must prosper. We must be fruitful. From a vine we look
for grapes, and from a Christian we look for a Christian temper,
disposition, and life. We must honour God, and do good; this is
bearing fruit. The unfruitful are taken away. And even fruitful
branches need pruning; for the best have notions, passions, and
humours, that require to be taken away, which Christ has
promised to forward the sanctification of believers, they will
be thankful, for them. The word of Christ is spoken to all
believers; and there is a cleansing virtue in that word, as it
works grace, and works out corruption. And the more fruit we
bring forth, the more we abound in what is good, the more our
Lord is glorified. In order to fruitfulness, we must abide in
Christ, must have union with him by faith. It is the great
concern of all Christ's disciples, constantly to keep up
dependence upon Christ, and communion with him. True Christians
find by experience, that any interruption in the exercise of
their faith, causes holy affections to decline, their
corruptions to revive, and their comforts to droop. Those who
abide not in Christ, though they may flourish for awhile in
outward profession, yet come to nothing. The fire is the fittest
place for withered branches; they are good for nothing else. Let
us seek to live more simply on the fulness of Christ, and to
grow more fruitful in every good word and work, so may our joy
in Him and in his salvation be full.

#9-17 Those whom God loves as a Father, may despise the hatred
of all the world. As the Father loved Christ, who was most
worthy, so he loved his disciples, who were unworthy. All that
love the Saviour should continue in their love to him, and take
all occasions to show it. The joy of the hypocrite is but for a
moment, but the joy of those who abide in Christ's love is a
continual feast. They are to show their love to him by keeping
his commandments. If the same power that first shed abroad the
love of Christ's in our hearts, did not keep us in that love, we
should not long abide in it. Christ's love to us should direct
us to love each other. He speaks as about to give many things in
charge, yet names this only; it includes many duties.

#18-25 How little do many persons think, that in opposing the
doctrine of Christ as our Prophet, Priest, and King, they prove
themselves ignorant of the one living and true God, whom they
profess to worship! The name into which Christ's disciples were
baptized, is that which they will live and die by. It is a
comfort to the greatest sufferers, if they suffer for Christ's
name's sake. The world's ignorance is the true cause of its
hatred to the disciples of Jesus. The clearer and fuller the
discoveries of the grace and truth of Christ, the greater is our
sin if we do not love him and believe in him.

#26,27. The blessed Spirit will maintain the cause of Christ in
the world, notwithstanding the opposition it meets with.
Believers taught and encouraged by his influences, would bear
testimony to Christ and his salvation.
$-$-$- JOH:16
 
* Persecution foretold. (1-6) The promise of the Holy Spirit,
and his office. (7-15) Christ's departure and return. (16-22)
Encouragement to prayer. (23-27) Christ's discoveries of
himself. (28-33)
 
#1-6 Our Lord Jesus, by giving his disciples notice of trouble,
designed that the terror might not be a surprise to them. It is
possible for those who are real enemies to God's service, to
pretend zeal for it. This does not lessen the sin of the
persecutors; villanies will never be changed by putting the name
of God to them. As Jesus in his sufferings, so his followers in
theirs, should look to the fulfilling of Scripture. He did not
tell them sooner, because he was with them to teach, guide, and
comfort them; they needed not then this promise of the Holy
Spirit's presence. It will silence us to ask, Whence troubles
come? It will satisfy us to ask, Whither go they? for we know
they work for good. It is the common fault and folly of
melancholy Christians to look only on the dark side of the
cloud, and to turn a deaf ear to the voice of joy and gladness.
That which filled the disciples' hearts with sorrow, was too
great affection for this present life. Nothing more hinders our
joy in God, than the love of the world, and the sorrow of the
world which comes from it.

#7-15 Christ's departure was necessary to the Comforter's
coming. Sending the Spirit was to be the fruit of Christ's
death, which was his going away. His bodily presence could be
only in one place at one time, but his Spirit is every where, in
all places, at all times, wherever two or three are gathered
together in his name. See here the office of the Spirit, first
to reprove, or to convince. Convincing work is the Spirit's
work; he can do it effectually, and none but he. It is the
method the Holy Spirit takes, first to convince, and then to
comfort. The Spirit shall convince the world, of sin; not merely
tell them of it. The Spirit convinces of the fact of sin; of the
fault of sin; of the folly of sin; of the filth of sin, that by
it we are become hateful to God; of the fountain of sin, the
corrupt nature; and lastly, of the fruit of sin, that the end
thereof is death. The Holy Spirit proves that all the world is
guilty before God. He convinces the world of righteousness; that
Jesus of Nazareth was Christ the righteous. Also, of Christ's
righteousness, imparted to us for justification and salvation.
He will show them where it is to be had, and how they may be
accepted as righteous in God's sight. Christ's ascension proves
the ransom was accepted, and the righteousness finished, through
which believers were to be justified. Of judgment, because the
prince of this world is judged. All will be well, when his power
is broken, who made all the mischief. As Satan is subdued by
Christ, this gives us confidence, for no other power can stand
before him. And of the day of judgment. The coming of the Spirit
would be of unspeakable advantage to the disciples. The Holy
Spirit is our Guide, not only to show us the way, but to go with
us by continued aids and influences. To be led into a truth is
more than barely to know it; it is not only to have the notion
of it in our heads, but the relish, and savour, and power of it
in our hearts. He shall teach all truth, and keep back nothing
profitable, for he will show things to come. All the gifts and
graces of the Spirit, all the preaching, and all the writing of
the apostles, under the influence of the Spirit, all the
tongues, and miracles, were to glorify Christ. It behoves every
one to ask, whether the Holy Spirit has begun a good work in his
heart? Without clear discovery of our guilt and danger, we never
shall understand the value of Christ's salvation; but when
brought to know ourselves aright, we begin to see the value of
the Redeemer. We should have fuller views of the Redeemer, and
more lively affections to him, if we more prayed for, and
depended on the Holy Spirit.

#16-22 It is good to consider how near our seasons of grace are
to an end, that we may be quickened to improve them. But the
sorrows of the disciples would soon be turned into joy; as those
of a mother, at the sight of her infant. The Holy Spirit would
be their Comforter, and neither men nor devils, neither
sufferings in life nor in death, would ever deprive them of
their joy. Believers have joy or sorrow, according to their
sight of Christ, and the tokens of his presence. Sorrow is
coming on the ungodly, which nothing can lessen; the believer is
an heir to joy which no one can take away. Where now is the joy
of the murderers of our Lord, and the sorrow of his friends?

#23-27 Asking of the Father shows a sense of spiritual wants,
and a desire of spiritual blessings, with conviction that they
are to be had from God only. Asking in Christ's name, is
acknowledging our unworthiness to receive any favours from God,
and shows full dependence upon Christ as the Lord our
Righteousness. Our Lord had hitherto spoken in short and weighty
sentences, or in parables, the import of which the disciples did
not fully understand, but after his resurrection he intended
plainly to teach them such things as related to the Father and
the way to him, through his intercession. And the frequency with
which our Lord enforces offering up petitions in his name, shows
that the great end of the mediation of Christ is to impress us
with a deep sense of our sinfulness, and of the merit and power
of his death, whereby we have access to God. And let us ever
remember, that to address the Father in the name of Christ, or
to address the Son as God dwelling in human nature, and
reconciling the world to himself, are the same, as the Father
and Son are one.

#28-33 Here is a plain declaration of Christ's coming from the
Father, and his return to him. The Redeemer, in his entrance,
was God manifest in the flesh, and in his departure was received
up into glory. By this saying the disciples improved in
knowledge. Also in faith; "Now are we sure." Alas! they knew not
their own weakness. The Divine nature did not desert the human
nature, but supported it, and put comfort and value into
Christ's sufferings. And while we have God's favourable
presence, we are happy, and ought to be easy, though all the
world forsake us. Peace in Christ is the only true peace, in him
alone believers have it. Through him we have peace with God, and
so in him we have peace in our own minds. We ought to be
encouraged, because Christ has overcome the world before us. But
while we think we stand, let us take heed lest we fall. We know
not how we should act if brought into temptation; let us watch
and pray without ceasing, that we may not be left to ourselves.
$-$-$- JOH:17
 
* Christ's prayer for himself. (1-5) His prayer for his
disciples. (6-10) His prayer. (11-26)
 
#1-5 Our Lord prayed as a man, and as the Mediator of his
people; yet he spoke with majesty and authority, as one with and
equal to the Father. Eternal life could not be given to
believers, unless Christ, their Surety, both glorified the
Father, and was glorified of him. This is the sinner's way to
eternal life, and when this knowledge shall be made perfect,
holiness and happiness will be fully enjoyed. The holiness and
happiness of the redeemed, are especially that glory of Christ,
and of his Father, which was the joy set before him, for which
he endured the cross and despised the shame; this glory was the
end of the sorrow of his soul, and in obtaining it he was fully
satisfied. Thus we are taught that our glorifying God is needed
as an evidence of our interest in Christ, through whom eternal
life is God's free gift.

#6-10. Christ prays for those that are his. Thou gavest them me,
as sheep to the shepherd, to be kept; as a patient to the
physician, to be cured; as children to a tutor, to be taught:
thus he will deliver up his charge. It is a great satisfaction
to us, in our reliance upon Christ, that he, all he is and has,
and all he said and did, all he is doing and will do, are of
God. Christ offered this prayer for his people alone as
believers; not for the world at large. Yet no one who desires to
come to the Father, and is conscious that he is unworthy to come
in his own name, need be discouraged by the Saviour's
declaration, for he is both able and willing to save to the
uttermost, all that come unto God by him. Earnest convictions
and desires, are hopeful tokens of a work already wrought in a
man; they begin to evidence that he has been chosen unto
salvation, through sanctification of the Spirit and belief of
the truth. They are thine; wilt thou not provide for thine own?
Wilt thou not secure them? Observe the foundation on which this
plea is grounded, All mine are thine, and thine are mine. This
speaks the Father and Son to be one. All mine are thine. The Son
owns none for his, that are not devoted to the service of the
Father.

#11-16 Christ does not pray that they might be rich and great in
the world, but that they might be kept from sin, strengthened
for their duty, and brought safe to heaven. The prosperity of
the soul is the best prosperity. He pleaded with his holy
Father, that he would keep them by his power and for his glory,
that they might be united in affection and labours, even
according to the union of the Father and the Son. He did not
pray that his disciples should be removed out of the world, that
they might escape the rage of men, for they had a great work to
do for the glory of God, and the benefit of mankind. But he
prayed that the Father would keep them from the evil, from being
corrupted by the world, the remains of sin in their hearts, and
from the power and craft of Satan. So that they might pass
through the world as through an enemy's country, as he had done.
They are not left here to pursue the same objects as the men
around them, but to glorify God, and to serve their generation.
The Spirit of God in true Christians is opposed to the spirit of
the world.

#17-19 Christ next prayed for the disciples, that they might not
only be kept from evil, but made good. It is the prayer of Jesus
for all that are his, that they may be made holy. Even disciples
must pray for sanctifying grace. The means of giving this grace
is, "through thy truth, thy word is truth." Sanctify them, set
them apart for thyself and thy service. Own them in the office;
let thy hand go with them. Jesus entirely devoted himself to his
undertaking, and all the parts of it, especially the offering up
himself without spot unto God, by the eternal Spirit. The real
holiness of all true Christians is the fruit of Christ's death,
by which the gift of the Holy Ghost was purchased; he gave
himself for his church, to sanctify it. If our views have not
this effect on us, they are not Divine truth, or we do not
receive them by a living and a working faith, but as mere
notions.

#20-23 Our Lord especially prayed, that all believers might be
as one body under one head, animated by one soul, by their union
with Christ and the Father in him, through the Holy Spirit
dwelling in them. The more they dispute about lesser things, the
more they throw doubts upon Christianity. Let us endeavour to
keep the unity of the Spirit in the bond of peace, praying that
all believers may be more and more united in one mind and one
judgment. Thus shall we convince the world of the truth and
excellence of our religion, and find more sweet communion with
God and his saints.

#24-26 Christ, as one with the Father, claimed on behalf of all
that had been given to him, and should in due time believe on
him, that they should be brought to heaven; and that there the
whole company of the redeemed might behold his glory as their
beloved Friend and Brother, and therein find happiness. He had
declared and would further declare the name or character of God,
by his doctrine and his Spirit, that, being one with him, the
love of the Father to him might abide with them also. Thus,
being joined to Him by one Spirit, they might be filled with all
the fulness of God, and enjoy a blessedness of which we can form
no right idea in our present state.
$-$-$- JOH:18
 
* Christ taken in the garden. (1-12) Christ before Annas and
Caiaphas. (13-27) Christ before Pilate. (28-40)
 
#1-12 Sin began in the garden of Eden, there the curse was
pronounced, there the Redeemer was promised; and in a garden
that promised Seed entered into conflict with the old serpent.
Christ was buried also in a garden. Let us, when we walk in our
gardens, take occasion from thence to mediate on Christ's
sufferings in a garden. Our Lord Jesus, knowing all things that
should come upon him, went forth and asked, Whom seek ye? When
the people would have forced him to a crown, he withdrew, ch.
#6:15|, but when they came to force him to a cross, he offered
himself; for he came into this world to suffer, and went to the
other world to reign. He showed plainly what he could have done;
when he struck them down he could have struck them dead, but he
would not do so. It must have been the effect of Divine power,
that the officers and soldiers let the disciples go away
quietly, after the resistance which had been offered. Christ set
us an example of meekness in sufferings, and a pattern of
submission to God's will in every thing that concerns us. It is
but a cup, a small matter. It is a cup that is given us;
sufferings are gifts. It is given us by a Father, who has a
father's authority, and does us no wrong; a father's affection,
and means us no hurt. From the example of our Saviour we should
learn how to receive our lighter afflictions, and to ask
ourselves whether we ought to oppose our Father's will, or to
distrust his love. We were bound with the cords of our
iniquities, with the yoke of our transgressions. Christ, being
made a sin-offering for us, to free us from those bonds, himself
submitted to be bound for us. To his bonds we owe our liberty;
thus the Son makes us free.

#13-27 Simon Peter denied his Master. The particulars have been
noticed in the remarks on the other Gospels. The beginning of
sin is as the letting forth of water. The sin of lying is a
fruitful sin; one lie needs another to support it, and that
another. If a call to expose ourselves to danger be clear, we
may hope God will enable us to honour him; if it be not, we may
fear that God will leave us to shame ourselves. They said
nothing concerning the miracles of Jesus, by which he had done
so much good, and which proved his doctrine. Thus the enemies of
Christ, whilst they quarrel with his truth, wilfully shut their
eyes against it. He appeals to those who heard him. The doctrine
of Christ may safely appeal to all that know it, and those who
judge in truth bear witness to it. Our resentment of injuries
must never be passionate. He reasoned with the man that did him
the injury, and so may we.

#28-32 It was unjust to put one to death who had done so much
good, therefore the Jews were willing to save themselves from
reproach. Many fear the scandal of an ill thing, more than the
sin of it. Christ had said he should be delivered to the
Gentiles, and they should put him to death; hereby that saying
was fulfilled. He had said that he should be crucified, lifted
up. If the Jews had judged him by their law, he had been stoned;
crucifying never was used among the Jews. It is determined
concerning us, though not discovered to us, what death we shall
die: this should free us from disquiet about that matter. Lord,
what, when, and how, thou hast appointed.

#33-40 Art thou the King of the Jews? that King of the Jews who
has been so long expected? Messiah the Prince; art thou he? Dost
thou call thyself so, and wouldest thou be thought so? Christ
answered this question with another; not for evasion, but that
Pilate might consider what he did. He never took upon him any
earthly power, never were any traitorous principles or practices
laid to him. Christ gave an account of the nature of his
kingdom. Its nature is not worldly; it is a kingdom within men,
set up in their hearts and consciences; its riches spiritual,
its power spiritual, and it glory within. Its supports are not
worldly; its weapons are spiritual; it needed not, nor used,
force to maintain and advance it, nor opposed any kingdom but
that of sin and Satan. Its object and design are not worldly.
When Christ said, I am the Truth, he said, in effect, I am a
King. He conquers by the convincing evidence of truth; he rules
by the commanding power of truth. The subjects of this kingdom
are those that are of the truth. Pilate put a good question, he
said, What is truth? When we search the Scriptures, and attend
the ministry of the word, it must be with this inquiry, What is
truth? and with this prayer, Lead me in thy truth; into all
truth. But many put this question, who have not patience to
preserve in their search after truth; or not humility enough to
receive it. By this solemn declaration of Christ's innocence, it
appears, that though the Lord Jesus was treated as the worst of
evil-doers, he never deserved such treatment. But it unfolds the
design of his death; that he died as a Sacrifice for our sins.
Pilate was willing to please all sides; and was governed more by
worldly wisdom than by the rules of justice. Sin is a robber,
yet is foolishly chosen by many rather than Christ, who would
truly enrich us. Let us endeavour to make our accusers ashamed
as Christ did; and let us beware of crucifying Christ afresh.
$-$-$- JOH:19
 
* Christ condemned and crucified. (1-18) Christ on the cross.
(19-30) His side pierced. (31-37) The burial of Jesus. (38-42)
 
#1-18 Little did Pilate think with what holy regard these
sufferings of Christ would, in after-ages, be thought upon and
spoken of by the best and greatest of men. Our Lord Jesus came
forth, willing to be exposed to their scorn. It is good for
every one with faith, to behold Christ Jesus in his sufferings.
Behold him, and love him; be still looking unto Jesus. Did their
hatred sharpen their endeavours against him? and shall not our
love for him quicken our endeavours for him and his kingdom?
Pilate seems to have thought that Jesus might be some person
above the common order. Even natural conscience makes men afraid
of being found fighting against God. As our Lord suffered for
the sins both of Jews and Gentiles, it was a special part of the
counsel of Divine Wisdom, that the Jews should first purpose his
death, and the Gentiles carry that purpose into effect. Had not
Christ been thus rejected of men, we had been for ever rejected
of God. Now was the Son of man delivered into the hands of
wicked and unreasonable men. He was led forth for us, that we
might escape. He was nailed to the cross, as a Sacrifice bound
to the altar. The Scripture was fulfilled; he did not die at the
altar among the sacrifices, but among criminals sacrificed to
public justice. And now let us pause, and with faith look upon
Jesus. Was ever sorrow like unto his sorrow? See him bleeding,
see him dying, see him and love him! love him, and live to him!

#19-30 Here are some remarkable circumstances of Jesus' death,
more fully related than before. Pilate would not gratify the
chief priests by allowing the writing to be altered; which was
doubtless owing to a secret power of God upon his heart, that
this statement of our Lord's character and authority might
continue. Many things done by the Roman soldiers were
fulfilments of the prophecies of the Old Testament. All things
therein written shall be fulfilled. Christ tenderly provided for
his mother at his death. Sometimes, when God removes one comfort
from us, he raises up another for us, where we looked not for
it. Christ's example teaches all men to honour their parents in
life and death; to provide for their wants, and to promote their
comfort by every means in their power. Especially observe the
dying word wherewith Jesus breathed out his soul. It is
finished; that is, the counsels of the Father concerning his
sufferings were now fulfilled. It is finished; all the types and
prophecies of the Old Testament, which pointed at the sufferings
of the Messiah, were accomplished. It is finished; the
ceremonial law is abolished; the substance is now come, and all
the shadows are done away. It is finished; an end is made of
transgression by bringing in an everlasting righteousness. His
sufferings were now finished, both those of his soul, and those
of his body. It is finished; the work of man's redemption and
salvation is now completed. His life was not taken from him by
force, but freely given up.

#31-37 A trial was made whether Jesus was dead. He died in less
time than persons crucified commonly did. It showed that he had
laid down his life of himself. The spear broke up the very
fountains of life; no human body could survive such a wound. But
its being so solemnly attested, shows there was something
peculiar in it. The blood and water that flowed out, signified
those two great benefits which all believers partake of through
Christ, justification and sanctification; blood for atonement,
water for purification. They both flow from the pierced side of
our Redeemer. To Christ crucified we owe merit for our
justification, and Spirit and grace for our sanctification. Let
this silence the fears of weak Christians, and encourage their
hopes; there came both water and blood out of Jesus' pierced
side, both to justify and sanctify them. The Scripture was
fulfilled, in Pilate's not allowing his legs to be broken, #Ps
34:20|. There was a type of this in the paschal lamb, #Ex
12:46|. May we ever look to Him, whom, by our sins, we have
ignorantly and heedlessly pierced, nay, sometimes against
convictions and mercies; and who shed from his wounded side both
water and blood, that we might be justified and sanctified in
his name.

#38-42 Joseph of Arimathea was a disciple of Christ in secret.
Disciples should openly own themselves; yet some, who in lesser
trials have been fearful, in greater have been courageous. When
God has work to do, he can find out such as are proper to do it.
The embalming was done by Nicodemus, a secret friend to Christ,
though not his constant follower. That grace which at first is
like a bruised reed, may afterward resemble a strong cedar.
Hereby these two rich men showed the value they had for Christ's
person and doctrine, and that it was not lessened by the
reproach of the cross. We must do our duty as the present day
and opportunity are, and leave it to God to fulfil his promises
in his own way and his own time. The grave of Jesus was
appointed with the wicked, as was the case of those who suffered
as criminals; but he was with the rich in his death, as
prophesied, #Isa 53:9|; these two circumstances it was very
unlikely should ever be united in the same person. He was buried
in a new sepulchre; therefore it could not be said that it was
not he, but some other that rose. We also are here taught not to
be particular as to the place of our burial. He was buried in
the sepulchre next at hand. Here is the Sun of Righteousness set
for a while, to rise again in greater glory, and then to set no
more.
$-$-$- JOH:20
 
* The sepulchre found to be empty. (1-10) Christ appears to
Mary. (11-18) He appears to the disciples. (19-25) The unbelief
of Thomas. (26-29) Conclusion. (30,31)
 
#1-10 If Christ gave his life a ransom, and had not taken it
again, it would not have appeared that his giving it was
accepted as satisfaction. It was a great trial to Mary, that the
body was gone. Weak believers often make that the matter of
complaint, which is really just ground of hope, and matter of
joy. It is well when those more honoured than others with the
privileges of disciples, are more active than others in the duty
of disciples; more willing to take pains, and run hazards, in a
good work. We must do our best, and neither envy those who can
do better, nor despise those who do as well as they can, though
they come behind. The disciple whom Jesus loved in a special
manner, and who therefore in a special manner loved Jesus, was
foremost. The love of Christ will make us to abound in every
duty more than any thing else. He that was behind was Peter, who
had denied Christ. A sense of guilt hinders us in the service of
God. As yet the disciples knew not the Scripture; they Christ
must rise again from the dead.

#11-18 We are likely to seek and find, when we seek with
affection, and seek in tears. But many believers complain of the
clouds and darkness they are under, which are methods of grace
for humbling their souls, mortifying their sins, and endearing
Christ to them. A sight of angels and their smiles, will not
suffice, without a sight of Jesus, and God's smiles in him. None
know, but those who have tasted it, the sorrows of a deserted
soul, which has had comfortable evidences of the love of God in
Christ, and hopes of heaven, but has now lost them, and walks in
darkness; such a wounded spirit who can bear? Christ, in
manifesting himself to those that seek him, often outdoes their
expectations. See how Mary's heart was in earnest to find Jesus.
Christ's way of making himself known to his people is by his
word; his word applied to their souls, speaking to them in
particular. It might be read, Is it my Master? See with what
pleasure those who love Jesus speak of his authority over them.
He forbids her to expect that his bodily presence look further,
than the present state of things. Observe the relation to God,
from union with Christ. We, partaking of a Divine nature,
Christ's Father is our Father; and he, partaking of the human
nature, our God is his God. Christ's ascension into heaven,
there to plead for us, is likewise an unspeakable comfort. Let
them not think this earth is to be their home and rest; their
eye and aim, and earnest desires, must be upon another world,
and this ever upon their hearts, I ascend, therefore I must seek
the things which are above. And let those who know the word of
Christ, endeavour that others should get good from their
knowledge.

#19-25 This was the first day of the week, and this day is
afterwards often mentioned by the sacred writers; for it was
evidently set apart as the Christian sabbath, in remembrance of
Christ's resurrection. The disciples had shut the doors for fear
of the Jews; and when they had no such expectation, Jesus
himself came and stood in the midst of them, having
miraculously, though silently, opened the doors. It is a comfort
to Christ's disciples, when their assemblies can only be held in
private, that no doors can shut out Christ's presence. When He
manifests his love to believers by the comforts of his Spirit,
he assures them that because he lives, they shall live also. A
sight of Christ will gladden the heart of a disciple at any
time; and the more we see of Jesus, the more we shall rejoice.
He said, Receive ye the Holy Ghost, thus showing that their
spiritual life, as well as all their ability for their work,
would be derived from him, and depended upon him. Every word of
Christ which is received in the heart by faith, comes
accompanied by this Divine breathing; and without this there is
neither light nor life. Nothing is seen, known, discerned, or
felt of God, but through this. After this, Christ directed the
apostles to declare the only method by which sin would be
forgiven. This power did not exist at all in the apostles as a
power to give judgment, but only as a power to declare the
character of those whom God would accept or reject in the day of
judgment. They have clearly laid down the marks whereby a child
of God may be discerned and be distinguished from a false
professor; and according to what they have declared shall every
case be decided in the day of judgment. When we assemble in
Christ's name, especially on his holy day, he will meet with us,
and speak peace to us. The disciples of Christ should endeavour
to build up one another in their most holy faith, both by
repeating what they have heard to those that were absent, and by
making known what they have experienced. Thomas limited the Holy
One of Israel, when he would be convinced by his own method or
not at all. He might justly have been left in his unbelief,
after rejecting such abundant proofs. The fears and sorrows of
the disciples are often lengthened, to punish their negligence.

#26-29 That one day in seven should be religiously observed, was
an appointment from the beginning. And that, in the kingdom of
the Messiah, the first day of the week should be that solemn
day, was pointed out, in that Christ on that day once and again
met his disciples in a religious assembly. The religious
observance of that day has come down to us through every age of
the church. There is not an unbelieving word in our tongues, nor
thought in our minds, but it is known to the Lord Jesus; and he
was pleased to accommodate himself even to Thomas, rather than
leave him in his unbelief. We ought thus to bear with the weak,
#Ro 15:1,2|. This warning is given to all. If we are faithless,
we are Christless and graceless, hopeless and joyless. Thomas
was ashamed of his unbelief, and cried out, My Lord and my God.
He spoke with affection, as one that took hold of Christ with
all his might; "My Lord and my God." Sound and sincere
believers, though slow and weak, shall be graciously accepted of
the Lord Jesus. It is the duty of those who read and hear the
gospel, to believe, to embrace the doctrine of Christ, and that
record concerning him, #1Jo 5:11|.

#30,31 There were other signs and proofs of our Lord's
resurrection, but these were committed to writing, that all
might believe that Jesus was the promised Messiah, the Saviour
of sinners, and the Son of God; that, by this faith, they might
obtain eternal life, by his mercy, truth, and power. May we
believe that Jesus is the Christ, and believing may we have life
through his name.
$-$-$- JOH:21
 
* Christ appears to his disciples. (1-14) His discourse with
Peter. (15-19) Christ's declaration concerning John. (20-24) The
conclusion. (25)
 
#1-14 Christ makes himself known to his people, usually in his
ordinances; but sometimes by his Spirit he visits them when
employed in their business. It is good for the disciples of
Christ to be together in common conversation, and common
business. The hour for their entering upon action was not come.
They would help to maintain themselves, and not be burdensome to
any. Christ's time of making himself known to his people, is
when they are most at a loss. He knows the temporal wants of his
people, and has promised them not only grace sufficient, but
food convenient. Divine Providence extends itself to things most
minute, and those are happy who acknowledge God in all their
ways. Those who are humble, diligent, and patient, though their
labours may be crossed, shall be crowned; they sometimes live to
see their affairs take a happy turn, after many struggles. And
there is nothing lost by observing Christ's orders; it is
casting the net on the right side of the ship. Jesus manifests
himself to his people by doing that for them which none else can
do, and things which they looked not for. He would take care
that those who left all for him, should not want any good thing.
And latter favours are to bring to mind former favours, that
eaten bread may not be forgotten. He whom Jesus loved was the
first that said, It is the Lord. John had cleaved most closely
to his Master in his sufferings, and knew him soonest. Peter was
the most zealous, and reached Christ the first. How variously
God dispenses his gifts, and what difference there may be
between some believers and others in the way of their honouring
Christ, yet they all may be accepted of him! Others continue in
the ship, drag the net, and bring the fish to shore, and such
persons ought not to be blamed as worldly; for they, in their
places, are as truly serving Christ as the others. The Lord
Jesus had provision ready for them. We need not be curious in
inquiring whence this came; but we may be comforted at Christ's
care for his disciples. Although there were so many, and such
great fishes, yet they lost none, nor damaged their net. The net
of the gospel has enclosed multitudes, yet it is as strong as
ever to bring souls to God.

#15-19 Our Lord addressed Peter by his original name, as if he
had forfeited that of Peter through his denying him. He now
answered, Thou knowest that I love thee; but without professing
to love Jesus more than others. We must not be surprised to have
our sincerity called into question, when we ourselves have done
that which makes it doubtful. Every remembrance of past sins,
even pardoned sins, renews the sorrow of a true penitent.
Conscious of integrity, Peter solemnly appealed to Christ, as
knowing all things, even the secrets of his heart. It is well
when our falls and mistakes make us more humble and watchful.
The sincerity of our love to God must be brought to the test;
and it behoves us to inquire with earnest, preserving prayer to
the heart-searching God, to examine and prove us, whether we are
able to stand this test. No one can be qualified to feed the
sheep and lambs of Christ, who does not love the good Shepherd
more than any earthly advantage or object. It is the great
concern of every good man, whatever death he dies, to glorify
God in it; for what is our chief end but this, to die to the
Lord, at the word of the Lord?

#20-24 Sufferings, pains, and death, will appear formidable even
to the experienced Christian; but in the hope to glorify God, to
leave a sinful world, and to be present with his Lord, he
becomes ready to obey the Redeemer's call, and to follow Him
through death to glory. It is the will of Christ that his
disciples should mind their own duty, and not be curious about
future events, either as to themselves or others. Many things we
are apt to be anxious about, which are nothing to us. Other
people's affairs are nothing to us, to intermeddle in; we must
quietly work, and mind our own business. Many curious questions
are put about the counsels of God, and the state of the unseen
world, as to which we may say, What is this to us? And if we
attend to the duty of following Christ, we shall find neither
heart nor time to meddle with that which does not belong to us.
How little are any unwritten traditions to be relied upon! Let
the Scripture be its own interpreter, and explain itself; as it
is, in a great measure, its own evidence, and proves itself, for
it is light. See the easy setting right such mistakes by the
word of Christ. Scripture language is the safest channel for
Scripture truth; the words which the Holy Ghost teaches, #1Co
2:13|. Those who cannot agree in the same terms of art, and the
application of them, may yet agree in the same Scripture terms,
and to love one another.

#25 Only a small part of the actions of Jesus had been written.
But let us bless God for all that is in the Scriptures, and be
thankful that there is so much in so small a space. Enough is
recorded to direct our faith, and regulate our practice; more
would have been unnecessary. Much of what is written is
overlooked, much forgotten, and much made the matter of doubtful
disputes. We may, however, look forward to the joy we shall
receive in heaven, from a more complete knowledge of all Jesus
did and said, as well as of the conduct of his providence and
grace in his dealings with each of us. May this be our
happiness. These are written that ye might believe that Jesus is
the Christ, the Son of God; and that believing ye might have
life through his name, ch. #20:31|.
$-$-$- AC:1
 
** This book unites the Gospels to the Epistles. It contains
many particulars concerning the apostles Peter and Paul, and of
the Christian church from the ascension of our Saviour to the
arrival of St. Paul at Rome, a space of about thirty years. St.
Luke was the writer of this book; he was present at many of the
events he relates, and attended Paul to Rome. But the narrative
does not afford a complete history of the church during the time
to which it refers, nor even of St. Paul's life. The object of
the book has been considered to be, 1. To relate in what manner
the gifts of the Holy Spirit were communicated on the day of
Pentecost, and the miracles performed by the apostles, to
confirm the truth of Christianity, as showing that Christ's
declarations were really fulfilled. 2. To prove the claim of the
Gentiles to be admitted into the church of Christ. This is shown
by much of the contents of the book. A large portion of the Acts
is occupied by the discourses or sermons of various persons, the
language and manner of which differ, and all of which will be
found according to the persons by whom they were delivered, and
the occasions on which they were spoken. It seems that most of
these discourses are only the substance of what was actually
delivered. They relate nevertheless fully to Jesus as the
Christ, the anointed Messiah.
 
* Proofs of Christ's resurrection. (1-5) Christ's ascension.
(6-11) The apostles unite in prayer. (12-14) Matthias chosen in
the place of Judas. (15-26)
 
#1-5 Our Lord told the disciples the work they were to do. The
apostles met together at Jerusalem; Christ having ordered them
not to depart thence, but to wait for the pouring out of the
Holy Spirit. This would be a baptism by the Holy Ghost, giving
them power to work miracles, and enlightening and sanctifying
their souls. This confirms the Divine promise, and encourages us
to depend upon it, that we have heard it from Christ; for in Him
all the promises of God are yea and amen.

#6-11 They were earnest in asking about that which their Master
never had directed or encouraged them to seek. Our Lord knew
that his ascension and the teaching of the Holy Spirit would
soon end these expectations, and therefore only gave them a
rebuke; but it is a caution to his church in all ages, to take
heed of a desire of forbidden knowledge. He had given his
disciples instructions for the discharge of their duty, both
before his death and since his resurrection, and this knowledge
is enough for a Christian. It is enough that He has engaged to
give believers strength equal to their trials and services; that
under the influence of the Holy Spirit they may, in one way or
other, be witnesses for Christ on earth, while in heaven he
manages their concerns with perfect wisdom, truth, and love.
When we stand gazing and trifling, the thoughts of our Master's
second coming should quicken and awaken us: when we stand gazing
and trembling, they should comfort and encourage us. May our
expectation of it be stedfast and joyful, giving diligence to be
found of him blameless.

#12-14 God can find hiding-places for his people. They made
supplication. All God's people are praying people. It was now a
time of trouble and danger with the disciples of Christ; but if
any is afflicted, let him pray; that will silence cares and
fears. They had now a great work to do, and before they entered
upon it, they were earnest in prayer to God for his presence.
They were waiting for the descent of the Spirit, and abounded in
prayer. Those are in the best frame to receive spiritual
blessings, who are in a praying frame. Christ had promised
shortly to send the Holy Ghost; that promise was not to do away
prayer, but to quicken and encourage it. A little company united
in love, exemplary in their conduct, fervent in prayer, and
wisely zealous to promote the cause of Christ, are likely to
increase rapidly.

#15-26 The great thing the apostles were to attest to the world,
was, Christ's resurrection; for that was the great proof of his
being the Messiah, and the foundation of our hope in him. The
apostles were ordained, not to wordly dignity and dominion, but
to preach Christ, and the power of his resurrection. An appeal
was made to God; "Thou, Lord, who knowest the hearts of all
men," which we do not; and better than they know their own. It
is fit that God should choose his own servants; and so far as
he, by the disposals of his providence, or the gifts of his
Spirit, shows whom he was chosen, or what he has chosen for us,
we ought to fall in with his will. Let us own his hand in the
determining everything which befalls us, especially in those by
which any trust may be committed to us.
$-$-$- AC:2
 
* The descent of the Holy Spirit at the day of Pentecost. (1-4)
The apostles speak in divers languages. (5-13) Peter's address
to the Jews. (14-36) Three thousand souls converted. (37-41) The
piety and affection of the disciples. (42-47)
 
#1-4 We cannot forget how often, while their Master was with
them there were strifes among the disciples which should be the
greatest; but now all these strifes were at an end. They had
prayed more together of late. Would we have the Spirit poured
out upon us from on high, let us be all of one accord. And
notwithstanding differences of sentiments and interests, as
there were among those disciples, let us agree to love one
another; for where brethren dwell together in unity, there the
Lord commands his blessing. A rushing mighty wind came with
great force. This was to signify the powerful influences and
working of the Spirit of God upon the minds of men, and thereby
upon the world. Thus the convictions of the Spirit make way for
his comforts; and the rough blasts of that blessed wind, prepare
the soul for its soft and gentle gales. There was an appearance
of something like flaming fire, lighting on every one of them,
according to John Baptist's saying concerning Christ; He shall
baptize you with the Holy Ghost, and with fire. The Spirit, like
fire, melts the heart, burns up the dross, and kindles pious and
devout affections in the soul; in which, as in the fire on the
altar, the spiritual sacrifices are offered up. They were all
filled with the Holy Ghost, more than before. They were filled
with the graces of the Spirit, and more than ever under his
sanctifying influences; more weaned from this world, and better
acquainted with the other. They were more filled with the
comforts of the Spirit, rejoiced more than ever in the love of
Christ and the hope of heaven: in it all their griefs and fears
were swallowed up. They were filled with the gifts of the Holy
Ghost; they had miraculous powers for the furtherance of the
gospel. They spake, not from previous though or meditation, but
as the Spirit gave them utterance.

#5-13 The difference in languages which arose at Babel, has much
hindered the spread of knowledge and religion. The instruments
whom the Lord first employed in spreading the Christian
religion, could have made no progress without this gift, which
proved that their authority was from God.

#14-21 Peter's sermon shows that he was thoroughly recovered
from his fall, and thoroughly restored to the Divine favour; for
he who had denied Christ, now boldly confessed him. His account
of the miraculous pouring forth of the Spirit, was designed to
awaken the hearers to embrace the faith of Christ, and to join
themselves to his church. It was the fulfilling the Scripture,
and the fruit of Christ's resurrection and ascension, and proof
of both. Though Peter was filled with the Holy Ghost, and spake
with tongues as the Spirit gave him utterance, yet he did not
think to set aside the Scriptures. Christ's scholars never learn
above their Bible; and the Spirit is given, not to do away the
Scriptures, but to enable us to understand, approve, and obey
them. Assuredly none will escape the condemnation of the great
day, except those who call upon the name of the Lord, in and
through his Son Jesus Christ, as the Saviour of sinners, and the
Judge of all mankind.

#22-36 From this gift of the Holy Ghost, Peter preaches unto
them Jesus: and here is the history of Christ. Here is an
account of his death and sufferings, which they witnessed but a
few weeks before. His death is considered as God's act; and of
wonderful grace and wisdom. Thus Divine justice must be
satisfied, God and man brought together again, and Christ
himself glorified, according to an eternal counsel, which could
not be altered. And as the people's act; in them it was an act
of awful sin and folly. Christ's resurrection did away the
reproach of his death; Peter speaks largely upon this. Christ
was God's Holy One, sanctified and set apart to his service in
the work of redemption. His death and sufferings should be, not
to him only, but to all his, the entrance to a blessed life for
evermore. This event had taken place as foretold, and the
apostles were witnesses. Nor did the resurrection rest upon this
alone; Christ had poured upon his disciples the miraculous gifts
and Divine influences, of which they witnessed the effects.
Through the Saviour, the ways of life are made known; and we are
encouraged to expect God's presence, and his favour for
evermore. All this springs from assured belief that Jesus is the
Lord, and the anointed Saviour.

#37-41 From the first delivery of that Divine message, it
appeared that there was Divine power going with it; and
thousands were brought to the obedience of faith. But neither
Peter's words, nor the miracle they witnessed, could have
produced such effects, had not the Holy Spirit been given.
Sinners, when their eyes are opened, cannot but be pricked to
the heart for sin, cannot but feel an inward uneasiness. The
apostle exhorted them to repent of their sins, and openly to
avow their belief in Jesus as the Messiah, by being baptized in
his name. Thus professing their faith in Him, they would receive
remission of their sins, and partake of the gifts and graces of
the Holy Spirit. To separate from wicked people, is the only way
to save ourselves from them. Those who repent of their sins, and
give up themselves to Jesus Christ, must prove their sincerity
by breaking off from the wicked. We must save ourselves from
them; which denotes avoiding them with dread and holy fear. By
God's grace three thousand persons accepted the gospel
invitation. There can be no doubt that the gift of the Holy
Ghost, which they all received, and from which no true believer
has ever been shut out, was that Spirit of adoption, that
converting, guiding, sanctifying grace, which is bestowed upon
all the members of the family of our heavenly Father. Repentance
and remission of sins are still preached to the chief of
sinners, in the Redeemer's name; still the Holy Spirit seals the
blessing on the believer's heart; still the encouraging promises
are to us and our children; and still the blessings are offered
to all that are afar off.

#42-47 In these verses we have the history of the truly
primitive church, of the first days of it; its state of infancy
indeed, but, like that, the state of its greatest innocence.
They kept close to holy ordinances, and abounded in piety and
devotion; for Christianity, when admitted in the power of it,
will dispose the soul to communion with God in all those ways
wherein he has appointed us to meet him, and has promised to
meet us. The greatness of the event raised them above the world,
and the Holy Ghost filled them with such love, as made every one
to be to another as to himself, and so made all things common,
not by destroying property, but doing away selfishness, and
causing charity. And God who moved them to it, knew that they
were quickly to be driven from their possessions in Judea. The
Lord, from day to day, inclined the hearts of more to embrace
the gospel; not merely professors, but such as were actually
brought into a state of acceptance with God, being made
partakers of regenerating grace. Those whom God has designed for
eternal salvation, shall be effectually brought to Christ, till
the earth is filled with the knowledge of his glory.
$-$-$- AC:3
 
* A lame man healed by Peter and John. (1-11) Peter's address to
the Jews. (12-26)
 
#1-11 The apostles and the first believers attended the temple
worship at the hours of prayer. Peter and John seem to have been
led by a Divine direction, to work a miracle on a man above
forty years old, who had been a cripple from his birth. Peter,
in the name of Jesus of Nazareth, bade him rise up and walk.
Thus, if we would attempt to good purpose the healing of men's
souls, we must go forth in the name and power of Jesus Christ,
calling on helpless sinners to arise and walk in the way of
holiness, by faith in Him. How sweet the thought to our souls,
that in respect to all the crippled faculties of our fallen
nature, the name of Jesus Christ of Nazareth can make us whole!
With what holy joy and rapture shall we tread the holy courts,
when God the Spirit causes us to enter therein by his strength!

#12-18 Observe the difference in the manner of working the
miracles. Our Lord always spoke as having Almighty power, never
hesitated to receive the greatest honour that was given to him
on account of his Divine miracles. But the apostles referred all
to their Lord, and refused to receive any honour, except as his
undeserving instruments. This shows that Jesus was one with the
Father, and co-equal with Him; while the apostles knew that they
were weak, sinful men, and dependent for every thing on Jesus,
whose power effected the cure. Useful men must be very humble.
Not unto us, O Lord, not unto us, but to thy name, give glory.
Every crown must be cast at the feet of Christ. The apostle
showed the Jews the greatness of their crime, but would not
anger or drive them to despair. Assuredly, those who reject,
refuse, or deny Christ, do it through ignorance; but this can in
no case be an excuse.

#19-21 The absolute necessity of repentance is to be solemnly
charged upon the consciences of all who desire that their sins
may be blotted out, and that they may share in the refreshment
which nothing but a sense of Christ's pardoning love can afford.
Blessed are those who have felt this. It was not needful for the
Holy Spirit to make known the times and seasons of these
dispensations. These subjects are still left obscure. But when
sinners are convinced of their sins, they will cry to the Lord
for pardon; and to the penitent, converted, and believing, times
of refreshment will come from the presence of the Lord. In a
state of trial and probation, the glorified Redeemer will be out
of sight, because we must live by faith in him.

#22-26 Here is a powerful address to warn the Jews of the
dreadful consequences of their unbelief, in the very words of
Moses, their favourite prophet, out of pretended zeal for whom
they were ready to reject Christianity, and to try to destroy
it. Christ came into the world to bring a blessing with him. And
he sent his Spirit to be the great blessing. Christ came to
bless us, by turning us from our iniquities, and saving us from
our sins. We, by nature cleave to sin; the design of Divine
grace is to turn us from it, that we may not only forsake, but
hate it. Let none think that they can be happy by continuing in
sin, when God declares that the blessing is in being turned from
all iniquity. Let none think that they understand or believe the
gospel, who only seek deliverance from the punishment of sin,
but do not expect happiness in being delivered from sin itself.
And let none expect to be turned from their sin, except by
believing in, and receiving Christ the Son of God, as their
wisdom, righteousness, sanctification, and redemption.
$-$-$- AC:4
 
* Peter and John imprisoned. (1-4) The apostles boldly testify
to Christ. (5-14) Peter and John refuse to be silenced. (15-22)
The believers unite in prayer and praise. (23-31) The holy
charity of the Christians. (32-37)
 
#1-4 The apostles preached through Jesus the resurrection from
the dead. It includes all the happiness of the future state;
this they preached through Jesus Christ, to be had through him
only. Miserable is their case, to whom the glory of Christ's
kingdom is a grief; for since the glory of that kingdom is
everlasting, their grief will be everlasting also. The harmless
and useful servants of Christ, like the apostles, have often
been troubled for their work of faith and labour of love, when
wicked men have escaped. And to this day instances are not
wanting, in which reading the Scriptures, social prayer, and
religious conversation meet with frowns and checks. But if we
obey the precepts of Christ, he will support us.

#5-14 Peter being filled with the Holy Ghost, would have all to
understand, that the miracle had been wrought by the name, or
power, of Jesus of Nazareth, the Messiah, whom they had
crucified; and this confirmed their testimony to his
resurrection from the dead, which proved him to be the Messiah.
These rulers must either be saved by that Jesus whom they had
crucified, or they must perish for ever. The name of Jesus is
given to men of every age and nation, as that whereby alone
believers are saved from the wrath to come. But when
covetousness, pride, or any corrupt passion, rules within, men
shut their eyes, and close their hearts, in enmity against the
light; considering all as ignorant and unlearned, who desire to
know nothing in comparison with Christ crucified. And the
followers of Christ should act so that all who converse with
them, may take knowledge that they have been with Jesus. That
makes them holy, heavenly, spiritual, and cheerful, and raises
them above this world.

#15-22 All the care of the rulers is, that the doctrine of
Christ spread not among the people, yet they cannot say it is
false or dangerous, or of any ill tendency; and they are ashamed
to own the true reason; that it testifies against their
hypocrisy, wickedness, and tyranny. Those who know how to put a
just value upon Christ's promises, know how to put just contempt
upon the world's threatenings. The apostles look with concern on
perishing souls, and know they cannot escape eternal ruin but by
Jesus Christ, therefore they are faithful in warning, and
showing the right way. None will enjoy peace of mind, nor act
uprightly, till they have learned to guide their conduct by the
fixed standard of truth, and not by the shifting opinions and
fancies of men. Especially beware of a vain attempt to serve two
masters, God and the world; the end will be, you can serve
neither fully.

#23-31 Christ's followers do best in company, provided it is
their own company. It encourages God's servants, both in doing
work, and suffering work, that they serve the God who made all
things, and therefore has the disposal of all events; and the
Scriptures must be fulfilled. Jesus was anointed to be a
Saviour, therefore it was determined he should be a sacrifice,
to make atonement for sin. But sin is not the less evil for
God's bringing good out of it. In threatening times, our care
should not be so much that troubles may be prevented, as that we
may go on with cheerfulness and courage in our work and duty.
They do not pray, Lord let us go away from our work, now that it
is become dangerous, but, Lord, give us thy grace to go on
stedfastly in our work, and not to fear the face of man. Those
who desire Divine aid and encouragement, may depend upon having
them, and they ought to go forth, and go on, in the strength of
the Lord God. God gave a sign of acceptance of their prayers.
The place was shaken, that their faith might be established and
unshaken. God gave them greater degrees of his Spirit; and they
were all filled with the Holy Ghost, more than ever; by which
they were not only encouraged, but enabled to speak the word of
God with boldness. When they find the Lord God help them by his
Spirit, they know they shall not be confounded, #Isa 1.7|.

#32-37 The disciples loved one another. This was the blessed
fruit of Christ's dying precept to his disciples, and his dying
prayer for them. Thus it was then, and it will be so again, when
the Spirit shall be poured upon us from on high. The doctrine
preached was the resurrection of Christ; a matter of fact, which
being duly explained, was a summary of all the duties,
privileges, and comforts of Christians. There were evident
fruits of Christ's grace in all they said and did. They were
dead to this world. This was a great evidence of the grace of
God in them. They did not take away others' property, but they
were indifferent to it. They did not call it their own; because
they had, in affection, forsaken all for Christ, and were
expecting to be stripped of all for cleaving to him. No marvel
that they were of one heart and soul, when they sat so loose to
the wealth of this world. In effect, they had all things common;
for there was not any among them who lacked, care was taken for
their supply. The money was laid at the apostles' feet. Great
care ought to be taken in the distribution of public charity,
that it be given to such as have need, such as are not able to
procure a maintenance for themselves; those who are reduced to
want for well-doing, and for the testimony of a good conscience,
ought to be provided for. Here is one in particular mentioned,
remarkable for this generous charity; it was Barnabas. As one
designed to be a preacher of the gospel, he disentangled himself
from the affairs of this life. When such dispositions prevail,
and are exercised according to the circumstances of the times,
the testimony will have very great power upon others.
$-$-$- AC:5
 
* The death of Ananias and Sapphira. (1-11) The power which
accompanied the preaching of the gospel. (12-16) The apostles
imprisoned, but set free by an angel. (17-25) The apostles
testify to Christ before the council. (26-33) The advice of
Gamaliel, The council let the apostles go. (34-42)
 
#1-11 The sin of Ananias and Sapphira was, that they were
ambitious of being thought eminent disciples, when they were not
true disciples. Hypocrites may deny themselves, may forego their
worldly advantage in one instance, with a prospect of finding
their account in something else. They were covetous of the
wealth of the world, and distrustful of God and his providence.
They thought they might serve both God and mammon. They thought
to deceive the apostles. The Spirit of God in Peter discerned
the principle of unbelief reigning in the heart of Ananias. But
whatever Satan might suggest, he could not have filled the heart
of Ananias with this wickedness had he not been consenting. The
falsehood was an attempt to deceive the Spirit of truth, who so
manifestly spoke and acted by the apostles. The crime of Ananias
was not his retaining part of the price of the land; he might
have kept it all, had he pleased; but his endeavouring to impose
upon the apostles with an awful lie, from a desire to make a
vain show, joined with covetousness. But if we think to put a
cheat upon God, we shall put a fatal cheat upon our own souls.
How sad to see those relations who should quicken one another to
that which is good, hardening one another in that which is evil!
And this punishment was in reality mercy to vast numbers. It
would cause strict self-examination, prayer, and dread of
hypocrisy, covetousness, and vain-glory, and it should still do
so. It would prevent the increase of false professors. Let us
learn hence how hateful falsehood is to the God of truth, and
not only shun a direct lie, but all advantages from the use of
doubtful expressions, and double meaning in our speech.

#12-16 The separation of hypocrites by distinguishing judgments,
should make the sincere cleave closer to each other and to the
gospel ministry. Whatever tends to the purity and reputation of
the church, promotes its enlargement; but that power alone which
wrought such miracles by the apostles, can rescue sinners from
the power of sin and Satan, and add believers to His
worshippers. Christ will work by all his faithful servants; and
every one who applies to him shall be healed.

#17-25 There is no prison so dark, so strong, but God can visit
his people in it, and, if he pleases, fetch them out. Recoveries
from sickness, releases out of trouble, are granted, not that we
may enjoy the comforts of life, but that God may be honoured
with the services of our life. It is not for the preachers of
Christ's gospel to retire into corners, as long as they can have
any opportunity of preaching in the great congregation. They
must preach to the lowest, whose souls are as precious to Christ
as the souls of the greatest. Speak to all, for all are
concerned. Speak as those who resolve to stand to it, to live
and die by it. Speak all the words of this heavenly, divine
life, in comparison with which the present earthly life does not
deserve the name. These words of life, which the Holy Ghost puts
into your mouth. The words of the gospel are the words of life;
words whereby we may be saved. How wretched are those who are
vexed at the success of the gospel! They cannot but see that the
word and power of the Lord are against them; and they tremble
for the consequences, yet they will go on.

#26-33 Many will do an evil thing with daring, yet cannot bear
to hear of it afterward, or to have it charged upon them. We
cannot expect to be redeemed and healed by Christ, unless we
give up ourselves to be ruled by him. Faith takes the Saviour in
all his offices, who came, not to save us in our sins, but to
save us from our sins. Had Christ been exalted to give dominion
to Israel, the chief priests would have welcomed him. But
repentance and remission of sins are blessings they neither
valued nor saw their need of; therefore they, by no means,
admitted his doctrine. Wherever repentance is wrought, remission
is granted without fail. None are freed from the guilt and
punishment of sin, but those who are freed from the power and
dominion of sin; who are turned from it, and turned against it.
Christ gives repentance, by his Spirit working with the word, to
awaken the conscience, to work sorrow for sin, and an effectual
change in the heart and life. The giving of the Holy Ghost, is
plain evidence that it is the will of God that Christ should be
obeyed. And He will surely destroy those who will not have Him
to reign over them.

#34-42 The Lord still has all hearts in his hands, and sometimes
directs the prudence of the worldly wise, so as to restrain the
persecutors. Common sense tells us to be cautious, while
experience and observation show that the success of frauds in
matters of religion has been very short. Reproach for Christ is
true preferment, as it makes us conformable to his pattern, and
serviceable to his interest. They rejoiced in it. If we suffer
ill for doing well, provided we suffer it well, and as we
should, we ought to rejoice in that grace which enabled us so to
do. The apostles did not preach themselves, but Christ. This was
the preaching that most offended the priests. But it ought to be
the constant business of gospel ministers to preach Christ:
Christ, and him crucified; Christ, and him glorified; nothing
beside this, but what has reference to it. And whatever is our
station or rank in life, we should seek to make Him known, and
to glorify his name.
$-$-$- AC:6
 
* The appointment of deacons. (1-7) Stephen falsely accused of
blasphemy. (8-15)
 
#1-7 Hitherto the disciples had been of one accord; this often
had been noticed to their honour; but now they were multiplied,
they began to murmur. The word of God was enough to take up all
the thoughts, cares, and time of the apostles. The persons
chosen to serve tables must be duly qualified. They must be
filled with gifts and graces of the Holy Ghost, necessary to
rightly managing this trust; men of truth, and hating
covetousness. All who are employed in the service of the church,
ought to be commended to the Divine grace by the prayers of the
church. They blessed them in the name of the Lord. The word and
grace of God are greatly magnified, when those are wrought upon
by it, who were least likely.

#8-15 When they could not answer Stephen's arguments as a
disputant, they prosecuted him as a criminal, and brought false
witnesses against him. And it is next to a miracle of
providence, that no greater number of religious persons have
been murdered in the world, by the way of perjury and pretence
of law, when so many thousands hate them, who make no conscience
of false oaths. Wisdom and holiness make a man's face to shine,
yet will not secure men from being treated badly. What shall we
say of man, a rational being, yet attempting to uphold a
religious system by false witness and murder! And this has been
done in numberless instances. But the blame rests not so much
upon the understanding, as upon the heart of a fallen creature,
which is deceitful above all things and desperately wicked. Yet
the servant of the Lord, possessing a clear conscience, cheerful
hope, and Divine consolations, may smile in the midst of danger
and death.
$-$-$- AC:7
 
* Stephen's defence. (1-50) Stephen reproves the Jews for the
death of Christ. (51-53) The martyrdom of Stephen. (54-60)
 
#1-16 Stephen was charged as a blasphemer of God, and an
apostate from the church; therefore he shows that he is a son of
Abraham, and values himself on it. The slow steps by which the
promise made to Abraham advanced toward performance, plainly
show that it had a spiritual meaning, and that the land intended
was the heavenly. God owned Joseph in his troubles, and was with
him by the power of his Spirit, both on his own mind by giving
him comfort, and on those he was concerned with, by giving him
favour in their eyes. Stephen reminds the Jews of their mean
beginning as a check to priding themselves in the glories of
that nation. Likewise of the wickedness of the patriarchs of
their tribes, in envying their brother Joseph; and the same
spirit was still working in them toward Christ and his
ministers. The faith of the patriarchs, in desiring to be buried
in the land of Canaan, plainly showed they had regard to the
heavenly country. It is well to recur to the first rise of
usages, or sentiments, which have been perverted. Would we know
the nature and effects of justifying faith, we should study the
character of the father of the faithful. His calling shows the
power and freeness of Divine grace, and the nature of
conversion. Here also we see that outward forms and distinctions
are as nothing, compared with separation from the world, and
devotedness to God.

#17-29 Let us not be discouraged at the slowness of the
fulfilling of God's promises. Suffering times often are growing
times with the church. God is preparing for his people's
deliverance, when their day is darkest, and their distress
deepest. Moses was exceeding fair, "fair toward God;" it is the
beauty of holiness which is in God's sight of great price. He
was wonderfully preserved in his infancy; for God will take
special care of those of whom he designs to make special use.
And did he thus protect the child Moses? Much more will he
secure the interests of his holy child Jesus, from the enemies
who are gathered together against him. They persecuted Stephen
for disputing in defence of Christ and his gospel: in opposition
to these they set up Moses and his law. They may understand, if
they do not wilfully shut their eyes against the light, that God
will, by this Jesus, deliver them out of a worse slavery than
that of Egypt. Although men prolong their own miseries, yet the
Lord will take care of his servants, and effect his own designs
of mercy.

#30-41 Men deceive themselves, if they think God cannot do what
he sees to be good any where; he can bring his people into a
wilderness, and there speak comfortably to them. He appeared to
Moses in a flame of fire, yet the bush was not consumed; which
represented the state of Israel in Egypt, where, though they
were in the fire of affliction, yet they were not consumed. It
may also be looked upon as a type of Christ's taking upon him
the nature of man, and the union between the Divine and human
nature. The death of Abraham, Isaac, and Jacob, cannot break the
covenant relation between God and them. Our Saviour by this
proves the future state, #Mt 22:31|. Abraham is dead, yet God is
still his God, therefore Abraham is still alive. Now, this is
that life and immortality which are brought to light by the
gospel. Stephen here shows that Moses was an eminent type of
Christ, as he was Israel's deliverer. God has compassion for the
troubles of his church, and the groans of his persecuted people;
and their deliverance takes rise from his pity. And that
deliverance was typical of what Christ did, when, for us men,
and for our salvation, he came down from heaven. This Jesus,
whom they now refused, as their fathers did Moses, even this
same has God advanced to be a Prince and Saviour. It does not at
all take from the just honour of Moses to say, that he was but
an instrument, and that he is infinitely outshone by Jesus. In
asserting that Jesus should change the customs of the ceremonial
law. Stephen was so far from blaspheming Moses, that really he
honoured him, by showing how the prophecy of Moses was come to
pass, which was so clear. God who gave them those customs by his
servant Moses, might, no doubt, change the custom by his Son
Jesus. But Israel thrust Moses from them, and would have
returned to their bondage; so men in general will not obey
Jesus, because they love this present evil world, and rejoice in
their own works and devices.

#42-50 Stephen upbraids the Jews with the idolatry of their
fathers, to which God gave them up as a punishment for their
early forsaking him. It was no dishonour, but an honour to God,
that the tabernacle gave way to the temple; so it is now, that
the earthly temple gives way to the spiritual one; and so it
will be when, at last, the spiritual shall give way to the
eternal one. The whole world is God's temple, in which he is
every where present, and fills it with his glory; what occasion
has he then for a temple to manifest himself in? And these
things show his eternal power and Godhead. But as heaven is his
throne, and the earth his footstool, so none of our services can
profit Him who made all things. Next to the human nature of
Christ, the broken and spiritual heart is his most valued
temple.

#51-53 Stephen was going on, it seems, to show that the temple
and the temple service must come to an end, and it would be the
glory of both to give way to the worship of the Father in spirit
and in truth; but he perceived they would not bear it. Therefore
he broke off, and by the Spirit of wisdom, courage, and power,
sharply rebuked his persecutors. When plain arguments and truths
provoke the opposers of the gospel, they should be shown their
guilt and danger. They, like their fathers, were stubborn and
wilful. There is that in our sinful hearts, which always resists
the Holy Ghost, a flesh that lusts against the Spirit, and wars
against his motions; but in the hearts of God's elect, when the
fulness of time comes, this resistance is overcome. The gospel
was offered now, not by angels, but from the Holy Ghost; yet
they did not embrace it, for they were resolved not to comply
with God, either in his law or in his gospel. Their guilt stung
them to the heart, and they sought relief in murdering their
reprover, instead of sorrow and supplication for mercy.

#54-60 Nothing is so comfortable to dying saints, or so
encouraging to suffering saints, as to see Jesus at the right
hand of God: blessed be God, by faith we may see him there.
Stephen offered up two short prayers in his dying moments. Our
Lord Jesus is God, to whom we are to seek, and in whom we are to
trust and comfort ourselves, living and dying. And if this has
been our care while we live, it will be our comfort when we die.
Here is a prayer for his persecutors. Though the sin was very
great, yet if they would lay it to their hearts, God would not
lay it to their charge. Stephen died as much in a hurry as ever
any man did, yet, when he died, the words used are, he fell
asleep; he applied himself to his dying work with as much
composure as if he had been going to sleep. He shall awake again
in the morning of the resurrection, to be received into the
presence of the Lord, where is fulness of joy, and to share the
pleasures that are at his right hand, for evermore.
$-$-$- AC:8
 
* Saul persecutes the church. (1-4) Philip's success at Samaria.
Simon the sorcerer baptized. (5-13) The hypocrisy of Simon
detected. (14-25) Philip and the Ethiopian. (26-40)
 
#1-4 Though persecution must not drive us from our work, yet it
may send us to work elsewhere. Wherever the established believer
is driven, he carries the knowledge of the gospel, and makes
known the preciousness of Christ in every place. Where a simple
desire of doing good influences the heart, it will be found
impossible to shut a man out from all opportunities of
usefulness.

#5-13 As far as the gospel prevails, evil spirits are dislodged,
particularly unclean spirits. All inclinations to the lusts of
the flesh which war against the soul are such. Distempers are
here named, the most difficult to be cured by the course of
nature, and most expressive of the disease of sin. Pride,
ambition, and desire after grandeur have always caused abundance
of mischief, both to the world and to the church. The people
said of Simon, This man is the great power of God. See how
ignorant and thoughtless people mistake. But how strong is the
power of Divine grace, by which they were brought to Christ, who
is Truth itself! The people not only gave heed to what Philip
said, but were fully convinced that it was of God, and not of
men, and gave up themselves to be directed thereby. Even bad
men, and those whose hearts still go after covetousness, may
come before God as his people come, and for a time continue with
them. And many wonder at the proofs of Divine truths, who never
experience their power. The gospel preached may have a common
operation upon a soul, where it never produced inward holiness.
All are not savingly converted who profess to believe the
gospel.

#14-25 The Holy Ghost was as yet fallen upon none of these
coverts, in the extraordinary powers conveyed by the descent of
the Spirit upon the day of Pentecost. We may take encouragement
from this example, in praying to God to give the renewing graces
of the Holy Ghost to all for whose spiritual welfare we are
concerned; for that includes all blessings. No man can give the
Holy Spirit by the laying on of his hands; but we should use our
best endeavours to instruct those for whom we pray. Simon Magus
was ambitious to have the honour of an apostle, but cared not at
all to have the spirit and disposition of a Christian. He was
more desirous to gain honour to himself, than to do good to
others. Peter shows him his crime. He esteemed the wealth of
this world, as if it would answer for things relating to the
other life, and would purchase the pardon of sin, the gift of
the Holy Ghost, and eternal life. This was such a condemning
error as could by no means consist with a state of grace. Our
hearts are what they are in the sight of God, who cannot be
deceived. And if they are not right in his sight, our religion
is vain, and will stand us in no stead. A proud and covetous
heart cannot be right with God. It is possible for a man to
continue under the power of sin, yet to put on a form of
godliness. When tempted with money to do evil, see what a
perishing thing money is, and scorn it. Think not that
Christianity is a trade to live by in this world. There is much
wickedness in the thought of the heart, its false notions, and
corrupt affections, and wicked projects, which must be repented
of, or we are undone. But it shall be forgiven, upon our
repentance. The doubt here is of the sincerity of Simon's
repentance, not of his pardon, if his repentance was sincere.
Grant us, Lord, another sort of faith than that which made Simon
wonder only, and did not sanctify his heart. May we abhor all
thoughts of making religion serve the purposes of pride or
ambition. And keep us from that subtle poison of spiritual
pride, which seeks glory to itself even from humility. May we
seek only the honour which cometh from God.

#26-40 Philip was directed to go to a desert. Sometimes God
opens a door of opportunity to his ministers in very unlikely
places. We should study to do good to those we come into company
with by travelling. We should not be so shy of all strangers as
some affect to be. As to those of whom we know nothing else, we
know this, that they have souls. It is wisdom for men of
business to redeem time for holy duties; to fill up every minute
with something which will turn to a good account. In reading the
word of God, we should often pause, to inquire of whom and of
what the sacred writers spake; but especially our thoughts
should be employed about the Redeemer. The Ethiopian was
convinced by the teaching of the Holy Spirit, of the exact
fulfilment of the Scripture, was made to understand the nature
of the Messiah's kingdom and salvation, and desired to be
numbered among the disciples of Christ. Those who seek the
truth, and employ their time in searching the Scriptures, will
be sure to reap advantages. The avowal of the Ethiopian must be
understood as expressing simple reliance on Christ for
salvation, and unreserved devotion to Him. Let us not be
satisfied till we get faith, as the Ethiopian did, by diligent
study of the Holy Scriptures, and the teaching of the Spirit of
God; let us not be satisfied till we get it fixed as a principle
in our hearts. As soon as he was baptized, the Spirit of God
took Philip from him, so that he saw him no more; but this
tended to confirm his faith. When the inquirer after salvation
becomes acquainted with Jesus and his gospel, he will go on his
way rejoicing, and will fill up his station in society, and
discharge his duties, from other motives, and in another manner
than heretofore. Though baptized in the name of the Father, Son,
and Holy Ghost, with water, it is not enough without the baptism
of the Holy Ghost. Lord, grant this to every one of us; then
shall we go on our way rejoicing.
$-$-$- AC:9
 
* The conversion of Saul. (1-9) Saul converted preaches Christ.
(10-22) Saul is persecuted at Damascus, and goes to Jerusalem.
(23-31) Cure of Eneas. (32-35) Dorcas raised to life. (36-43)
 
#1-9 So ill informed was Saul, that he thought he ought to do
all he could against the name of Christ, and that he did God
service thereby; he seemed to breathe in this as in his element.
Let us not despair of renewing grace for the conversion of the
greatest sinners, nor let such despair of the pardoning mercy of
God for the greatest sin. It is a signal token of Divine favour,
if God, by the inward working of his grace, or the outward
events of his providence, stops us from prosecuting or executing
sinful purposes. Saul saw that Just One, ch. #22:14; 26:13|. How
near to us is the unseen world! It is but for God to draw aside
the veil, and objects are presented to the view, compared with
which, whatever is most admired on earth is mean and
contemptible. Saul submitted without reserve, desirous to know
what the Lord Jesus would have him to do. Christ's discoveries
of himself to poor souls are humbling; they lay them very low,
in mean thoughts of themselves. For three days Saul took no
food, and it pleased God to leave him for that time without
relief. His sins were now set in order before him; he was in the
dark concerning his own spiritual state, and wounded in spirit
for sin. When a sinner is brought to a proper sense of his own
state and conduct, he will cast himself wholly on the mercy of
the Saviour, asking what he would have him to do. God will
direct the humbled sinner, and though he does not often bring
transgressors to joy and peace in believing, without sorrows and
distress of conscience, under which the soul is deeply engaged
as to eternal things, yet happy are those who sow in tears, for
they shall reap in joy.

#10-22 A good work was begun in Saul, when he was brought to
Christ's feet with those words, Lord, what wilt thou have me to
do? And never did Christ leave any who were brought to that.
Behold, the proud Pharisee, the unmerciful oppressor, the daring
blasphemer, prayeth! And thus it is even now, and with the proud
infidel, or the abandoned sinner. What happy tidings are these
to all who understand the nature and power of prayer, of such
prayer as the humbled sinner presents for the blessings of free
salvation! Now he began to pray after another manner than he had
done; before, he said his prayers, now, he prayed them.
Regenerating grace sets people on praying; you may as well find
a living man without breath, as a living Christian without
prayer. Yet even eminent disciples, like Ananias, sometimes
stagger at the commands of the Lord. But it is the Lord's glory
to surpass our scanty expectations, and show that those are
vessels of his mercy whom we are apt to consider as objects of
his vengeance. The teaching of the Holy Spirit takes away the
scales of ignorance and pride from the understanding; then the
sinner becomes a new creature, and endeavours to recommend the
anointed Saviour, the Son of God, to his former companions.

#23-31 When we enter into the way of God, we must look for
trials; but the Lord knows how to deliver the godly, and will,
with the temptation, also make a way to escape. Though Saul's
conversion was and is a proof of the truth of Christianity, yet
it could not, of itself, convert one soul at enmity with the
truth; for nothing can produce true faith, but that power which
new-creates the heart. Believers are apt to be too suspicious of
those against whom they have prejudices. The world is full of
deceit, and it is necessary to be cautious, but we must exercise
charity, #1Co 13:5|. The Lord will clear up the characters of
true believers; and he will bring them to his people, and often
gives them opportunities of bearing testimony to his truth,
before those who once witnessed their hatred to it. Christ now
appeared to Saul, and ordered him to go quickly out of
Jerusalem, for he must be sent to the Gentiles: see ch. #22:21|.
Christ's witnesses cannot be slain till they have finished their
testimony. The persecutions were stayed. The professors of the
gospel walked uprightly, and enjoyed much comfort from the Holy
Ghost, in the hope and peace of the gospel, and others were won
over to them. They lived upon the comfort of the Holy Ghost, not
only in the days of trouble and affliction, but in days of rest
and prosperity. Those are most likely to walk cheerfully, who
walk circumspectly.

#32-35 Christians are saints, or holy people; not only the
eminent ones, as Saint Peter and Saint Paul, but every sincere
professor of the faith of Christ. Christ chose patients whose
diseases were incurable in the course of nature, to show how
desperate was the case of fallen mankind. When we were wholly
without strength, as this poor man, he sent his word to heal us.
Peter does not pretend to heal by any power of his own, but
directs Eneas to look up to Christ for help. Let none say, that
because it is Christ, who, by the power of his grace, works all
our works in us, therefore we have no work, no duty to do; for
though Jesus Christ makes thee whole, yet thou must arise, and
use the power he gives thee.

#36-43 Many are full of good words, who are empty and barren in
good works; but Tabitha was a great doer, no great talker.
Christians who have not property to give in charity, may yet be
able to do acts of charity, working with their hands, or walking
with their feet, for the good of others. Those are certainly
best praised whose own works praise them, whether the words of
others do so or not. But such are ungrateful indeed, who have
kindness shown them, and will not acknowledge it, by showing the
kindness that is done them. While we live upon the fulness of
Christ for our whole salvation, we should desire to be full of
good works, for the honour of his name, and for the benefit of
his saints. Such characters as Dorcas are useful where they
dwell, as showing the excellency of the word of truth by their
lives. How mean then the cares of the numerous females who seek
no distinction but outward decoration, and who waste their lives
in the trifling pursuits of dress and vanity! Power went along
with the word, and Dorcas came to life. Thus in the raising of
dead souls to spiritual life, the first sign of life is the
opening of the eyes of the mind. Here we see that the Lord can
make up every loss; that he overrules every event for the good
of those who trust in him, and for the glory of his name.
$-$-$- AC:10
 
* Cornelius directed to send for Peter. (1-8) Peter's vision.
(9-18) He goes to Cornelius. (19-33) His discourse to Cornelius.
(34-43) The gifts of the Holy Spirit poured out. (44-48)
 
#1-8 Hitherto none had been baptized into the Christian church
but Jews, Samaritans, and those converts who had been
circumcised and observed the ceremonial law; but now the
Gentiles were to be called to partake all the privileges of
God's people, without first becoming Jews. Pure and undefiled
religion is sometimes found where we least expect it. Wherever
the fear of God rules in the heart, it will appear both in works
of charity and of piety, neither will excuse from the other.
Doubtless Cornelius had true faith in God's word, as far as he
understood it, though not as yet clear faith in Christ. This was
the work of the Spirit of God, through the mediation of Jesus,
even before Cornelius knew him, as is the case with us all when
we, who before were dead in sin, are made alive. Through Christ
also his prayers and alms were accepted, which otherwise would
have been rejected. Without dispute or delay Cornelius was
obedient to the heavenly vision. In the affairs of our souls,
let us not lose time.

#9-18 The prejudices of Peter against the Gentiles, would have
prevented his going to Cornelius, unless the Lord had prepared
him for this service. To tell a Jew that God had directed those
animals to be reckoned clean which were hitherto deemed unclean,
was in effect saying, that the law of Moses was done away. Peter
was soon made to know the meaning of it. God knows what services
are before us, and how to prepare us; and we know the meaning of
what he has taught us, when we find what occasion we have to
make use of it.

#19-33 When we see our call clear to any service, we should not
be perplexed with doubts and scruples arising from prejudices or
former ideas. Cornelius had called together his friends, to
partake with him of the heavenly wisdom he expected from Peter.
We should not covet to eat our spiritual morsels alone. It ought
to be both given and taken as kindness and respect to our
kindred and friends, to invite them to join us in religious
exercises. Cornelius declared the direction God gave him to send
for Peter. We are right in our aims in attending a gospel
ministry, when we do it with regard to the Divine appointment
requiring us to make use of that ordinance. How seldom ministers
are called to speak to such companies, however small, in which
it may be said that they are all present in the sight of God, to
hear all things that are commanded of God! But these were ready
to hear what Peter was commanded of God to say.

#34-43 Acceptance cannot be obtained on any other ground than
that of the covenant of mercy, through the atonement of Christ;
but wherever true religion is found, God will accept it without
regarding names or sects. The fear of God and works of
righteousness are the substance of true religion, the effects of
special grace. Though these are not the cause of a man's
acceptance, yet they show it; and whatever may be wanting in
knowledge or faith, will in due time be given by Him who has
begun it. They knew in general the word, that is, the gospel,
which God sent to the children of Israel. The purport of this
word was, that God by it published the good tidings of peace by
Jesus Christ. They knew the several matters of fact relating to
the gospel. They knew the baptism of repentance which John
preached. Let them know that this Jesus Christ, by whom peace is
made between God and man, is Lord of all; not only as over all,
God blessed for evermore, but as Mediator. All power, both in
heaven and in earth, is put into his hand, and all judgment
committed to him. God will go with those whom he anoints; he
will be with those to whom he has given his Spirit. Peter then
declares Christ's resurrection from the dead, and the proofs of
it. Faith has reference to a testimony, and the Christian faith
is built upon the foundation of the apostles and prophets, on
the testimony given by them. See what must be believed
concerning him. That we are all accountable to Christ as our
Judge; so every one must seek his favour, and to have him as our
Friend. And if we believe in him, we shall all be justified by
him as our Righteousness. The remission of sins lays a
foundation for all other favours and blessings, by taking that
out of the way which hinders the bestowing of them. If sin be
pardoned, all is well, and shall end well for ever.

#44-48 The Holy Ghost fell upon others after they were baptized,
to confirm them in the faith; but upon these Gentiles before
they were baptized, to show that God does not confine himself to
outward signs. The Holy Ghost fell upon those who were neither
circumcised nor baptized; it is the Spirit that quickeneth, the
flesh profiteth nothing. They magnified God, and spake of Christ
and the benefits of redemption. Whatever gift we are endued
with, we ought to honour God with it. The believing Jews who
were present, were astonished that the gift of the Holy Ghost
was poured out upon the Gentiles also. By mistaken notions of
things, we make difficult for ourselves as to the methods of
Divine providence and grace. As they were undeniably baptized
with the Holy Ghost, Peter concluded they were not to be refused
the baptism of water, and the ordinance was administered. The
argument is conclusive; can we deny the sign to those who have
received the things signified? Those who have some acquaintance
with Christ, cannot but desire more. Even those who have
received the Holy Ghost, must see their need of daily learning
more of the truth.
$-$-$- AC:11
 
* Peter's defence. (1-18) The success of the gospel at Antioch.
(19-24) The disciples named Christians, Relief sent to Judea.
(25-30)
 
#1-18 The imperfect state of human nature strongly appears, when
godly persons are displeased even to hear that the word of God
has been received, because their own system has not been
attended to. And we are too apt to despair of doing good to
those who yet, when tried, prove very teachable. It is the bane
and damage of the church, to shut out those from it, and from
the benefit of the means of grace, who are not in every thing as
we are. Peter stated the whole affair. We should at all times
bear with the infirmities of our brethren; and instead of taking
offence, or answering with warmth, we should explain our
motives, and show the nature of our proceedings. That preaching
is certainly right, with which the Holy Ghost is given. While
men are very zealous for their own regulations, they should take
care that they do not withstand God; and those who love the Lord
will glorify him, when made sure that he has given repentance to
life to any fellow-sinners. Repentance is God's gift; not only
his free grace accepts it, but his mighty grace works it in us,
grace takes away the heart of stone, and gives us a heart of
flesh. The sacrifice of God is a broken spirit.

#19-24 The first preachers of the gospel at Antioch, were
dispersed from Jerusalem by persecution; thus what was meant to
hurt the church, was made to work for its good. The wrath of man
is made to praise God. What should the ministers of Christ
preach, but Christ? Christ, and him crucified? Christ, and him
glorified? And their preaching was accompanied with the Divine
power. The hand of the Lord was with them, to bring that home to
the hearts and consciences of men, which they could but speak to
the outward ear. They believed; they were convinced of the truth
of the gospel. They turned from a careless, carnal way of
living, to live a holy, heavenly, spiritual life. They turned
from worshipping God in show and ceremony, to worship him in the
Spirit and in truth. They turned to the Lord Jesus, and he
became all in all with them. This was the work of conversion
wrought upon them, and it must be wrought upon every one of us.
It was the fruit of their faith; all who sincerely believe, will
turn to the Lord, When the Lord Jesus is preached in simplicity,
and according to the Scriptures, he will give success; and when
sinners are thus brought to the Lord, really good men, who are
full of faith and of the Holy Ghost, will admire and rejoice in
the grace of God bestowed on them. Barnabas was full of faith;
full of the grace of faith, and full of the fruits of the faith
that works by love.

#25-30 Hitherto the followers of Christ were called disciples,
that is, learners, scholars; but from that time they were called
Christians. The proper meaning of this name is, a follower of
Christ; it denotes one who, from serious thought, embraces the
religion of Christ, believes his promises, and makes it his
chief care to shape his life by Christ's precepts and example.
Hence it is plain that multitudes take the name of Christian to
whom it does not rightly belong. But the name without the
reality will only add to our guilt. While the bare profession
will bestow neither profit nor delight, the possession of it
will give both the promise of the life that now is, and of that
which is to come. Grant, Lord, that Christians may forget other
names and distinctions, and love one another as the followers of
Christ ought to do. True Christians will feel for their brethren
under afflictions. Thus will fruit be brought forth to the
praise and glory of God. If all mankind were true Christians,
how cheerfully would they help one another! The whole earth
would be like one large family, every member of which would
strive to be dutiful and kind.
$-$-$- AC:12
 
* The martyrdom of James, and the imprisonment of Peter. (1-5)
He is delivered from prison by an angel. (6-11) Peter departs,
Herod's rage. (12-19) The death of Herod. (20-25)
 
#1-5 James was one of the sons of Zebedee, whom Christ told that
they should drink of the cup that he was to drink of, and be
baptized with the baptism that he was to be baptized with, #Mt
20:23|. Now the words of Christ were made good in him; and if we
suffer with Christ, we shall reign with him. Herod imprisoned
Peter: the way of persecution, as of other sins, is downhill;
when men are in it, they cannot easily stop. Those make
themselves an easy prey to Satan, who make it their business to
please men. Thus James finished his course. But Peter, being
designed for further services, was safe; though he seemed now
marked out for a speedy sacrifice. We that live in a cold,
prayerless generation, can hardly form an idea of the
earnestness of these holy men of old. But if the Lord should
bring on the church an awful persecution like this of Herod, the
faithful in Christ would learn what soul-felt prayer is.

#6-11 A peaceful conscience, a lively hope, and the consolations
of the Holy Spirit, can keep men calm in the full prospect of
death; even those very persons who have been most distracted
with terrors on that account. God's time to help, is when things
are brought to the last extremity. Peter was assured that the
Lord would cause this trial to end in the way that should be
most for his glory. Those who are delivered out of spiritual
imprisonment must follow their Deliverer, like the Israelites
when they went out of the house of bondage. They knew not
whither they went, but knew whom they followed. When God will
work salvation for his people, all difficulties in their way
will be overcome, even gates of iron are made to open of their
own accord. This deliverance of Peter represents our redemption
by Christ, which not only proclaims liberty to the captives, but
brings them out of the prison-house. Peter, when he recollected
himself, perceived what great things God had done for him. Thus
souls delivered out of spiritual bondage, are not at first aware
what God has wrought in them; many have the truth of grace, that
want evidence of it. But when the Comforter comes, whom the
Father will send, sooner or later, he will let them know what a
blessed change is wrought.

#12-19 God's providence leaves room for the use of our prudence,
though he has undertaken to perform and perfect what he has
begun. These Christians continued in prayer for Peter, for they
were truly in earnest. Thus men ought always to pray, and not to
faint. As long as we are kept waiting for a mercy, we must
continue praying for it. But sometimes that which we most
earnestly wish for, we are most backward to believe. The
Christian law of self-denial and of suffering for Christ, has
not done away the natural law of caring for our own safety by
lawful means. In times of public danger, all believers have God
for their hiding-place; which is so secret, that the world
cannot find them. Also, the instruments of persecution are
themselves exposed to danger; the wrath of God hangs over all
that engage in this hateful work. And the range of persecutors
often vents itself on all in its way.

#20-25 Many heathen princes claimed and received Divine honours,
but it was far more horrible impiety in Herod, who knew the word
and worship of the living God, to accept such idolatrous honours
without rebuking the blasphemy. And such men as Herod, when
puffed with pride and vanity, are ripening fast for signal
vengeance. God is very jealous for his own honour, and will be
glorified upon those whom he is not glorified by. See what vile
bodies we carry about with us; they have in them the seeds of
their own dissolution, by which they will soon be destroyed,
whenever God does but speak the word. We may learn wisdom from
the people of Tyre and Sidon, for we have offended the Lord with
our sins. We depend on him for life, and breath, and all things;
it surely then behoves us to humble ourselves before him, that
through the appointed Mediator, who is ever ready to befriend
us, we may be reconciled to him, lest wrath come upon us to the
utmost.
$-$-$- AC:13
 
* The mission of Paul and Barnabas. (1-3) Elymas the sorcerer.
(4-13) Paul's discourse at Antioch. (14-41) He preaches to the
Gentiles, and is persecuted by the Jews. (42-52)
 
#1-3 What an assemblage was here! In these names we see that the
Lord raises up instruments for his work, from various places and
stations in life; and zeal for his glory induces men to give up
flattering connexions and prospects to promote his cause. It is
by the Spirit of Christ that his ministers are made both able
and willing for his service, and taken from other cares that
would hinder in it. Christ's ministers are to be employed in
Christ's work, and, under the Spirit's guidance, to act for the
glory of God the Father. They are separated to take pains, and
not to take state. A blessing upon Barnabas and Saul in their
present undertaking was sought for, and that they might be
filled with the Holy Ghost in their work. Whatever means are
used, or rules observed, the Holy Ghost alone can fit ministers
for their important work, and call them to it.

#4-13 Satan is in a special manner busy with great men and men
in power, to keep them from being religious, for their example
will influence many. Saul is here for the first time called
Paul, and never after Saul. Saul was his name as he was a
Hebrew; Paul was his name as he was a citizen of Rome. Under the
direct influence of the Holy Ghost, he gave Elymas his true
character, but not in passion. A fulness of deceit and mischief
together, make a man indeed a child of the devil. And those who
are enemies to the doctrine of Jesus, are enemies to all
righteousness; for in it all righteousness is fulfilled. The
ways of the Lord Jesus are the only right ways to heaven and
happiness. There are many who not only wander from these ways
themselves, but set others against these ways. They commonly are
so hardened, that they will not cease to do evil. The proconsul
was astonished at the force of the doctrine upon his own heart
and conscience, and at the power of God by which it was
confirmed. The doctrine of Christ astonishes; and the more we
know of it, the more reason we shall see to wonder at it. Those
who put their hand to the plough and look back, are not fit for
the kingdom of God. Those who are not prepared to face
opposition, and to endure hardship, are not fitted for the work
of the ministry.

#14-31 When we come together to worship God, we must do it, not
only by prayer and praise, but by the reading and hearing of the
word of God. The bare reading of the Scriptures in public
assemblies is not enough; they should be expounded, and the
people exhorted out of them. This is helping people in doing
that which is necessary to make the word profitable, to apply it
to themselves. Every thing is touched upon in this sermon, which
might best prevail with Jews to receive and embrace Christ as
the promised Messiah. And every view, however short or faint, of
the Lord's dealings with his church, reminds us of his mercy and
long-suffering, and of man's ingratitude and perverseness. Paul
passes from David to the Son of David, and shows that this Jesus
is his promised Seed; a Saviour to do that for them, which the
judges of old could not do, to save them from their sins, their
worst enemies. When the apostles preached Christ as the Saviour,
they were so far from concealing his death, that they always
preached Christ crucified. Our complete separation from sin, is
represented by our being buried with Christ. But he rose again
from the dead, and saw no corruption: this was the great truth
to be preached.

#32-37 The resurrection of Christ was the great proof of his
being the Son of God. It was not possible he should be held by
death, because he was the Son of God, and therefore had life in
himself, which he could not lay down but with a design to take
it again. The sure mercies of David are that everlasting life,
of which the resurrection was a sure pledge; and the blessings
of redemption in Christ are a certain earnest, even in this
world. David was a great blessing to the age wherein he lived.
We were not born for ourselves, but there are those living
around us, to whom we must study to be serviceable. Yet here is
the difference; Christ was to serve all generations. May we look
to Him who is declared to be the Son of God by his resurrection
from the dead, that by faith in him we may walk with God, and
serve our generation according to his will; and when death
comes, may we fall asleep in him, with a joyful hope of a
blessed resurrection.

#38-41 Let all that hear the gospel of Christ, know these two
things: 1. That through this Man, who died and rose again, is
preached unto you the forgiveness of sins. Your sins, though
many and great, may be forgiven, and they may be so without any
injury to God's honour. 2. It is by Christ only that those who
believe in him, and none else, are justified from all things;
from all the guilt and stain of sin, from which they could not
be justified by the law of Moses. The great concern of convinced
sinners is, to be justified, to be acquitted from all their
guilt, and accepted as righteous in God's sight, for if any is
left charged upon the sinner, he is undone. By Jesus Christ we
obtain a complete justification; for by him a complete atonement
was made for sin. We are justified, not only by him as our Judge
but by him as the Lord our Righteousness. What the law could not
do for us, in that it was weak, the gospel of Christ does. This
is the most needful blessing, bringing in every other. The
threatenings are warnings; what we are told will come upon
impenitent sinners, is designed to awaken us to beware lest it
come upon us. It ruins many, that they despise religion. Those
that will not wonder and be saved, shall wonder and perish.

#42-52 The Jews opposed the doctrine the apostles preached; and
when they could find no objection, they blasphemed Christ and
his gospel. Commonly those who begin with contradicting, end
with blaspheming. But when adversaries of Christ's cause are
daring, its advocates should be the bolder. And while many judge
themselves unworthy of eternal life, others, who appear less
likely, desire to hear more of the glad tidings of salvation.
This is according to what was foretold in the Old Testament.
What light, what power, what a treasure does this gospel bring
with it! How excellent are its truths, its precepts, its
promises! Those came to Christ whom the Father drew, and to whom
the Spirit made the gospel call effectual, #Ro 8:30|. As many as
were disposed to eternal life, as many as had concern about
their eternal state, and aimed to make sure of eternal life,
believed in Christ, in whom God has treasured up that life, and
who is the only Way to it; and it was the grace of God that
wrought it in them. It is good to see honourable women devout;
the less they have to do in the world, the more they should do
for their own souls, and the souls of others: but it is sad,
when, under colour of devotion to God, they try to show hatred
to Christ. And the more we relish the comforts and
encouragements we meet with in the power of godliness, and the
fuller our hearts are of them, the better prepared we are to
face difficulties in the profession of godliness.
$-$-$- AC:14
 
* Paul and Barnabas at Iconium. (1-7) A cripple healed at
Lystra, The people would have sacrificed to Paul and Barnabas.
(8-18) Paul stoned at Lystra, The churches visited again.
(19-28)
 
#1-7 The apostles spake so plainly, with such evidence and proof
of the Spirit, and with such power; so warmly, and with such
concern for the souls of men; that those who heard them could
not but say, God was with them of a truth. Yet the success was
not to be reckoned to the manner of their preaching, but to the
Spirit of God who used that means. Perseverance in doing good,
amidst dangers and hardships, is a blessed evidence of grace.
Wherever God's servants are driven, they should seek to declare
the truth. When they went on in Christ's name and strength, he
failed not to give testimony to the word of his grace. He has
assured us it is the word of God, and that we may venture our
souls upon it. The Gentiles and Jews were at enmity with one
another, yet united against Christians. If the church's enemies
join to destroy it, shall not its friends unite for its
preservation? God has a shelter for his people in a storm; he
is, and will be their Hiding-place. In times of persecution,
believers may see cause to quit a spot, though they do not quit
their Master's work.

#8-18 All things are possible to those that believe. When we
have faith, that most precious gift of God, we shall be
delivered from the spiritual helplessness in which we were born,
and from the dominion of sinful habits since formed; we shall be
made able to stand upright and walk cheerfully in the ways of
the Lord. When Christ, the Son of God, appeared in the likeness
of men, and did many miracles, men were so far from doing
sacrifice to him, that they made him a sacrifice to their pride
and malice; but Paul and Barnabas, upon their working one
miracle, were treated as gods. The same power of the god of this
world, which closes the carnal mind against truth, makes errors
and mistakes find easy admission. We do not learn that they rent
their clothes when the people spake of stoning them; but when
they spake of worshipping them; they could not bear it, being
more concerned for God's honour than their own. God's truth
needs not the services of man's falsehood. The servants of God
might easily obtain undue honours if they would wink at men's
errors and vices; but they must dread and detest such respect
more than any reproach. When the apostles preached to the Jews,
who hated idolatry, they had only to preach the grace of God in
Christ; but when they had to do with the Gentiles, they must set
right their mistakes in natural religion. Compare their conduct
and declaration with the false opinions of those who think the
worship of a God, under any name, or in any manner, is equally
acceptable to the Lord Almighty. The most powerful arguments,
the most earnest and affectionate addresses, even with miracles,
are scarcely enough to keep men from absurdities and
abominations; much less can they, without special grace, turn
the hearts of sinners to God and to holiness.

#19-28 See how restless the rage of the Jews was against the
gospel of Christ. The people stoned Paul, in a popular tumult.
So strong is the bent of the corrupt and carnal heart, that as
it is with great difficulty that men are kept back from evil on
one side, so it is with great ease they are persuaded to evil on
the other side. If Paul would have been Mercury, he might have
been worshipped; but if he will be a faithful minister of
Christ, he shall be stoned, and thrown out of the city. Thus men
who easily submit to strong delusions, hate to receive the truth
in the love of it. All who are converted need to be confirmed in
the faith; all who are planted need to be rooted. Ministers'
work is to establish saints as well as to awaken sinners. The
grace of God, and nothing less, effectually establishes the
souls of the disciples. It is true, we must count upon much
tribulation, but it is encouragement that we shall not be lost
and perish in it. The Person to whose power and grace the
converts and the newly-established churches are commended,
clearly was the Lord Jesus, "on whom they had believed." It was
an act of worship. The praise of all the little good we do at
any time, must be ascribed to God; for it is He who not only
worketh in us both to will and to do, but also worketh with us
to make what we do successful. All who love the Lord Jesus, will
rejoice to hear that he has opened the door of faith wide, to
those who were strangers to him and to his salvation. And let
us, like the apostles, abide with those who know and love the
Lord.
$-$-$- AC:15
 
* The dispute raised by Judaizing teachers. (1-6) The council at
Jerusalem. (7-21) The letter from the council. (22-35) Paul and
Barnabas separate. (36-41)
 
#1-6 Some from Judea taught the Gentile converts at Antioch,
that they could not be saved, unless they observed the whole
ceremonial law as given by Moses; and thus they sought to
destroy Christian liberty. There is a strange proneness in us to
think that all do wrong who do not just as we do. Their doctrine
was very discouraging. Wise and good men desire to avoid
contests and disputes as far as they can; yet when false
teachers oppose the main truths of the gospel, or bring in
hurtful doctrines, we must not decline to oppose them.

#7-21 We see from the words "purifying their hearts by faith,"
and the address of St. Peter, that justification by faith, and
sanctification by the Holy Ghost, cannot be separated; and that
both are the gift of God. We have great cause to bless God that
we have heard the gospel. May we have that faith which the great
Searcher of hearts approves, and attests by the seal of the Holy
Spirit. Then our hearts and consciences will be purified from
the guilt of sin, and we shall be freed from the burdens some
try to lay upon the disciples of Christ. Paul and Barnabas
showed by plain matters of fact, that God owned the preaching of
the pure gospel to the Gentiles without the law of Moses;
therefore to press that law upon them, was to undo what God had
done. The opinion of James was, that the Gentile converts ought
not to be troubled about Jewish rites, but that they should
abstain from meats offered to idols, so that they might show
their hatred of idolatry. Also, that they should be cautioned
against fornication, which was not abhorred by the Gentiles as
it should be, and even formed a part of some of their rites.
They were counselled to abstain from things strangled, and from
eating blood; this was forbidden by the law of Moses, and also
here, from reverence to the blood of the sacrifices, which being
then still offered, it would needlessly grieve the Jewish
converts, and further prejudice the unconverted Jews. But as the
reason has long ceased, we are left free in this, as in the like
matters. Let converts be warned to avoid all appearances of the
evils which they formerly practised, or are likely to be tempted
to; and caution them to use Christian liberty with moderation
and prudence.

#22-35 Being warranted to declare themselves directed by the
immediate influence of the Holy Ghost, the apostles and
disciples were assured that it seemed good unto God the Holy
Spirit, as well as to them, to lay upon the converts no other
burden than the things before mentioned, which were necessary,
either on their own account, or from present circumstances. It
was a comfort to hear that carnal ordinances were no longer
imposed on them, which perplexed the conscience, but could not
purify or pacify it; and that those who troubled their minds
were silenced, so that the peace of the church was restored, and
that which threatened division was removed. All this was
consolation for which they blessed God. Many others were at
Antioch. Where many labour in the word and doctrine, yet there
may be opportunity for us: the zeal and usefulness of others
should stir us up, not lay us asleep.

#36-41 Here we have a private quarrel between two ministers, no
less than Paul and Barnabas, yet made to end well. Barnabas
wished his nephew John Mark to go with them. We should suspect
ourselves of being partial, and guard against this in putting
our relations forward. Paul did not think him worthy of the
honour, nor fit for the service, who had departed from them
without their knowledge, or without their consent: see ch.
#13:13|. Neither would yield, therefore there was no remedy but
they must part. We see that the best of men are but men, subject
to like passions as we are. Perhaps there were faults on both
sides, as usual in such contentions. Christ's example alone, is
a copy without a blot. Yet we are not to think it strange, if
there are differences among wise and good men. It will be so
while we are in this imperfect state; we shall never be all of
one mind till we come to heaven. But what mischief the
remainders of pride and passion which are found even in good
men, do in the world, and do in the church! Many who dwelt at
Antioch, who had heard but little of the devotedness and piety
of Paul and Barnabas, heard of their dispute and separation; and
thus it will be with ourselves, if we give way to contention.
Believers must be constant in prayer, that they may never be led
by the allowance of unholy tempers, to hurt the cause they
really desire to serve. Paul speaks with esteem and affection
both of Barnabas and Mark, in his epistles, written after this
event. May all who profess thy name, O loving Saviour, be
thoroughly reconciled by that love derived from thee which is
not easily provoked, and which soon forgets and buries injuries.
$-$-$- AC:16
 
* Paul takes Timothy to be his assistant. (1-5) Paul proceeds to
Macedonia, The conversion of Lydia. (6-15) An evil spirit cast
out, Paul and Silas scourged and imprisoned. (16-24) The
conversion of the jailer at Philippi. (25-34) Paul and Silas
released. (35-40)
 
#1-5 Well may the church look for much service from youthful
ministers who set out in the same spirit as Timothy. But when
men will submit in nothing, and oblige in nothing, the first
elements of the Christian temper seem to be wanting; and there
is great reason to believe that the doctrines and precepts of
the gospel will not be successfully taught. The design of the
decree being to set aside the ceremonial law, and its carnal
ordinances, believers were confirmed in the Christian faith,
because it set up a spiritual way of serving God, as suited to
the nature both of God and man. Thus the church increased in
numbers daily.

#6-15 The removals of ministers, and the dispensing the means of
grace by them, are in particular under Divine conduct and
direction. We must follow Providence: and whatever we seek to
do, if that suffer us not, we ought to submit and believe to be
for the best. People greatly need help for their souls, it is
their duty to look out for it, and to invite those among them
who can help them. And God's calls must be complied with
readily. A solemn assembly the worshippers of God must have, if
possible, upon the sabbath day. If we have not synagogues, we
must be thankful for more private places, and resort to them;
not forsaking the assembling together, as our opportunities are.
Among the hearers of Paul was a woman, named Lydia. She had an
honest calling, which the historian notices to her praise. Yet
though she had a calling to mind, she found time to improve
advantages for her soul. It will not excuse us from religious
duties, to say, We have a trade to mind; for have not we also a
God to serve, and souls to look after? Religion does not call us
from our business in the world, but directs us in it. Pride,
prejudice, and sin shut out the truths of God, till his grace
makes way for them into the understanding and affections; and
the Lord alone can open the heart to receive and believe his
word. We must believe in Jesus Christ; there is no coming to God
as a Father, but by the Son as Mediator.

#16-24 Satan, though the father of lies, will declare the most
important truths, when he can thereby serve his purposes. But
much mischief is done to the real servants of Christ, by unholy
and false preachers of the gospel, who are confounded with them
by careless observers. Those who do good by drawing men from
sin, may expect to be reviled as troublers of the city. While
they teach men to fear God, to believe in Christ, to forsake
sin, and to live godly lives, they will be accused of teaching
bad customs.

#25-34 The consolations of God to his suffering servants are
neither few nor small. How much more happy are true Christians
than their prosperous enemies! As in the dark, so out of the
depths, we may cry unto God. No place, no time is amiss for
prayer, if the heart be lifted up to God. No trouble, however
grievous, should hinder us from praise. Christianity proves
itself to be of God, in that it obliges us to be just to our own
lives. Paul cried aloud to make the jailer hear, and to make him
heed, saying, Do thyself no harm. All the cautions of the word
of God against sin, and all appearances of it, and approaches to
it, have this tendency. Man, woman, do not ruin thyself; hurt
not thyself, and then none else can hurt thee; do not sin, for
nothing but that can hurt thee. Even as to the body, we are
cautioned against the sins which do harm to that. Converting
grace changes people's language of and to good people and good
ministers. How serious the jailer's inquiry! His salvation
becomes his great concern; that lies nearest his heart, which
before was furthest from his thoughts. It is his own precious
soul that he is concerned about. Those who are thoroughly
convinced of sin, and truly concerned about their salvation,
will give themselves up to Christ. Here is the sum of the whole
gospel, the covenant of grace in a few words; Believe in the
Lord Jesus Christ, and thou shalt be saved, and thy house. The
Lord so blessed the word, that the jailer was at once softened
and humbled. He treated them with kindness and compassion, and,
professing faith in Christ, was baptized in that name, with his
family. The Spirit of grace worked such a strong faith in them,
as did away further doubt; and Paul and Silas knew by the
Spirit, that a work of God was wrought in them. When sinners are
thus converted, they will love and honour those whom they before
despised and hated, and will seek to lessen the suffering they
before desired to increase. When the fruits of faith begin to
appear, terrors will be followed by confidence and joy in God.

#35-40 Paul, though willing to suffer for the cause of Christ,
and without any desire to avenge himself, did not choose to
depart under the charge of having deserved wrongful punishment,
and therefore required to be dismissed in an honourable manner.
It was not a mere point of honour that the apostle stood upon,
but justice, and not to himself so much as to his cause. And
when proper apology is made, Christians should never express
personal anger, nor insist too strictly upon personal amends.
The Lord will make them more than conquerors in every conflict;
instead of being cast down by their sufferings, they will become
comforters of their brethren.
$-$-$- AC:17
 
* Paul at Thessalonica. (1-9) The noble conduct of the Bereans.
(10-15) Paul at Athens. (16-21) He preaches there. (22-31) The
scornful conduct of the Athenians. (32-34)
 
#1-9 The drift and scope of Paul's preaching and arguing, was to
prove that Jesus is the Christ. He must needs suffer for us,
because he could not otherwise purchase our redemption for us;
and he must needs have risen again, because he could not
otherwise apply the redemption to us. We are to preach
concerning Jesus that he is Christ; therefore we may hope to be
saved by him, and are bound to be ruled by him. The unbelieving
Jews were angry, because the apostles preached to the Gentiles,
that they might be saved. How strange it is, that men should
grudge others the privileges they will not themselves accept!
Neither rulers nor people need be troubled at the increase of
real Christians, even though turbulent spirits should make
religion the pretext for evil designs. Of such let us beware,
from such let us withdraw, that we may show a desire to act
aright in society, while we claim our right to worship God
according to our consciences.

#10-15 The Jews in Berea applied seriously to the study of the
word preached unto them. They not only heard Paul preach on the
sabbath, but daily searched the Scriptures, and compared what
they read with the facts related to them. The doctrine of Christ
does not fear inquiry; advocates for his cause desire no more
than that people will fully and fairly examine whether things
are so or not. Those are truly noble, and likely to be more and
more so, who make the Scriptures their rule, and consult them
accordingly. May all the hearers of the gospel become like those
of Berea, receiving the word with readiness of mind, and
searching the Scriptures daily, whether the things preached to
them are so.

#16-21 Athens was then famed for polite learning, philosophy,
and the fine arts; but none are more childish and superstitious,
more impious, or more credulous, than some persons, deemed
eminent for learning and ability. It was wholly given to
idolatry. The zealous advocate for the cause of Christ will be
ready to plead for it in all companies, as occasion offers. Most
of these learned men took no notice of Paul; but some, whose
principles were the most directly contrary to Christianity, made
remarks upon him. The apostle ever dwelt upon two points, which
are indeed the principal doctrines of Christianity, Christ and a
future state; Christ our way, and heaven our end. They looked on
this as very different from the knowledge for many ages taught
and professed at Athens; they desire to know more of it, but
only because it was new and strange. They led him to the place
where judges sat who inquired into such matters. They asked
about Paul's doctrine, not because it was good, but because it
was new. Great talkers are always busy-bodies. They spend their
time in nothing else, and a very uncomfortable account they have
to give of their time who thus spend it. Time is precious, and
we are concerned to employ it well, because eternity depends
upon it, but much is wasted in unprofitable conversation.

#22-31 Here we have a sermon to heathens, who worshipped false
gods, and were without the true God in the world; and to them
the scope of the discourse was different from what the apostle
preached to the Jews. In the latter case, his business was to
lead his hearers by prophecies and miracles to the knowledge of
the Redeemer, and faith in him; in the former, it was to lead
them, by the common works of providence, to know the Creator,
and worship Him. The apostle spoke of an altar he had seen, with
the inscription, "TO THE UNKNOWN GOD." This fact is stated by
many writers. After multiplying their idols to the utmost, some
at Athens thought there was another god of whom they had no
knowledge. And are there not many now called Christians, who are
zealous in their devotions, yet the great object of their
worship is to them an unknown God? Observe what glorious things
Paul here says of that God whom he served, and would have them
to serve. The Lord had long borne with idolatry, but the times
of this ignorance were now ending, and by his servants he now
commanded all men every where to repent of their idolatry. Each
sect of the learned men would feel themselves powerfully
affected by the apostle's discourse, which tended to show the
emptiness or falsity of their doctrines.

#32-34 The apostle was treated with more outward civility at
Athens than in some other places; but none more despised his
doctrine, or treated it with more indifference. Of all subjects,
that which deserves the most attention gains the least. But
those who scorn, will have to bear the consequences, and the
word will never be useless. Some will be found, who cleave to
the Lord, and listen to his faithful servants. Considering the
judgement to come, and Christ as our Judge, should urge all to
repent of sin, and turn to Him. Whatever matter is used, all
discourses must lead to Him, and show his authority; our
salvation, and resurrection, come from and by Him.
$-$-$- AC:18
 
* Paul at Corinth, with Aquila and Priscilla. (1-6) He continues
to preach at Corinth. (7-11) Paul before Gallio. (12-17) He
visits Jerusalem. (18-23) Apollos teaches at Ephesus and in
Achaia. (24-28)
 
#1-6 Though Paul was entitled to support from the churches he
planted, and from the people to whom he preached, yet he worked
at his calling. An honest trade, by which a man may get his
bread, is not to be looked upon with contempt by any. It was the
custom of the Jews to bring up their children to some trade,
though they gave them learning or estates. Paul was careful to
prevent prejudices, even the most unreasonable. The love of
Christ is the best bond of the saints; and the communings of the
saints with each other, sweeten labour, contempt, and even
persecution. Most of the Jews persisted in contradicting the
gospel of Christ, and blasphemed. They would not believe
themselves, and did all they could to keep others from
believing. Paul hereupon left them. He did not give over his
work; for though Israel be not gathered, Christ and his gospel
shall be glorious. The Jews could not complain, for they had the
first offer. When some oppose the gospel, we must turn to
others. Grief that many persist in unbelief should not prevent
gratitude for the conversion of some to Christ.

#7-11 The Lord knows those that are his, yea, and those that
shall be his; for it is by his work upon them that they become
his. Let us not despair concerning any place, when even in
wicked Corinth Christ had much people. He will gather in his
chosen flock from the places where they are scattered Thus
encouraged, the apostle continued at Corinth, and a numerous and
flourishing church grew up.

#12-17 Paul was about to show that he did not teach men to
worship God contrary to law; but the judge would not allow the
Jews to complain to him of what was not within his office. It
was right in Gallio that he left the Jews to themselves in
matters relating to their religion, but yet would not let them,
under pretence of that, persecute another. But it was wrong to
speak slightly of a law and religion which he might have known
to be of God, and which he ought to have acquainted himself
with. In what way God is to be worshipped, whether Jesus be the
Messiah, and whether the gospel be a Divine revelation, are not
questions of words and names, they are questions of vast
importance. Gallio spoke as if he boasted of his ignorance of
the Scriptures, as if the law of God was beneath his notice.
Gallio cared for none of these things. If he cared not for the
affronts of bad men, it was commendable; but if he concerned not
himself for the abuses done to good men, his indifference was
carried too far. And those who see and hear of the sufferings of
God's people, and have no feeling with them, or care for them,
who do not pity and pray for them, are of the same spirit as
Gallio, who cared for none of these things.

#18-23 While Paul found he laboured not in vain, he continued
labouring. Our times are in God's hand; we purpose, but he
disposes; therefore we must make all promises with submission to
the will of God; not only if providence permits, but if God does
not otherwise direct our motions. A very good refreshment it is
to a faithful minister, to have for awhile the society of his
brethren. Disciples are compassed about with infirmity;
ministers must do what they can to strengthen them, by directing
them to Christ, who is their Strength. Let us earnestly seek, in
our several places, to promote the cause of Christ, forming
plans that appear to us most proper, but relying on the Lord to
bring them to pass if he sees good.

#24-28 Apollos taught in the gospel of Christ, as far as John's
ministry would carry him, and no further. We cannot but think he
had heard of Christ's death and resurrection, but he was not
informed as to the mystery of them. Though he had not the
miraculous gifts of the Spirit, as the apostles, he made use of
the gifts he had. The dispensation of the Spirit, whatever the
measure of it may be, is given to every man to profit withal. He
was a lively, affectionate preacher; fervent in spirit. He was
full of zeal for the glory of God and the salvation of precious
souls. Here was a complete man of God, thoroughly furnished for
his work. Aquila and Priscilla encouraged his ministry, by
attendance upon it. They did not despise Apollos themselves, or
undervalue him to others; but considered the disadvantages he
had laboured under. And having themselves got knowledge in the
truths of the gospel by their long intercourse with Paul, they
told what they knew to him. Young scholars may gain a great deal
by converse with old Christians. Those who do believe through
grace, yet still need help. As long as they are in this world,
there are remainders of unbelief, and something lacking in their
faith to be perfected, and the work of faith to be fulfilled. If
the Jews were convinced that Jesus is Christ, even their own law
would teach them to hear him. The business of ministers is to
preach Christ. Not only to preach the truth, but to prove and
defend it, with meekness, yet with power.
$-$-$- AC:19
 
* Paul instructs the disciples of John at Ephesus. (1-7) He
teaches there. (8-12) The Jewish exorcists disgraced. Some
Ephesians burn their evil books. (13-20) The tumult at Ephesus.
(21-31) The tumult appeased. (32-41)
 
#1-7 Paul, at Ephesus, found some religious persons, who looked
to Jesus as the Messiah. They had not been led to expect the
miraculous powers of the Holy Ghost, nor were they informed that
the gospel was especially the ministration of the Spirit. But
they spake as ready to welcome the notice of it. Paul shows them
that John never design that those he baptized should rest there,
but told them that they should believe on Him who should come
after him, that is, on Christ Jesus. They thankfully accepted
the discovery, and were baptized in the name of the Lord Jesus.
The Holy Ghost came upon them in a surprising, overpowering
manner; they spake with tongues, and prophesied, as the apostles
and the first Gentile coverts did. Though we do not now expect
miraculous powers, yet all who profess to be disciples of
Christ, should be called on to examine whether they have
received the seal of the Holy Ghost, in his sanctifying
influences, to the sincerity of their faith. Many seem not to
have heard that there is a Holy Ghost, and many deem all that is
spoken concerning his graces and comforts, to be delusion. Of
such it may properly be inquired, "Unto what, then, were ye
baptized?" for they evidently know not the meaning of that
outward sign on which they place great dependence.

#8-12 When arguments and persuasions only harden men in unbelief
and blasphemy, we must separate ourselves and others from such
unholy company. God was pleased to confirm the teaching of these
holy men of old, that if their hearers believed them not, they
might believe the works.

#13-20 It was common, especially among the Jews, for persons to
profess or to try to cast out evil spirits. If we resist the
devil by faith in Christ, he will flee from us; but if we think
to resist him by the using of Christ's name, or his works, as a
spell or charm, Satan will prevail against us. Where there is
true sorrow for sin, there will be free confession of sin to God
in every prayer and to man whom we have offended, when the case
requires it. Surely if the word of God prevailed among us, many
lewd, infidel, and wicked books would be burned by their
possessors. Will not these Ephesian converts rise up in
judgement against professors, who traffic in such works for the
sake of gain, or allow themselves to possess them? If we desire
to be in earnest in the great work of salvation, every pursuit
and enjoyment must be given up which hinders the effect of the
gospel upon the mind, or loosens its hold upon the heart.

#21-31 Persons who came from afar to pay their devotions at the
temple of Ephesus, bought little silver shrines, or models of
the temple, to carry home with them. See how craftsmen make
advantage to themselves of people's superstition, and serve
their worldly ends by it. Men are jealous for that by which they
get their wealth; and many set themselves against the gospel of
Christ, because it calls men from all unlawful crafts, however
much wealth is to be gotten by them. There are persons who will
stickle for what is most grossly absurd, unreasonable, and
false; as this, that those are gods which are made with hands,
if it has but worldly interest on its side. The whole city was
full of confusion, the common and natural effect of zeal for
false religion. Zeal for the honour of Christ, and love to the
brethren, encourage zealous believers to venture into danger.
Friends will often be raised up among those who are strangers to
true religion, but have observed the honest and consistent
behaviour of Christians.

#32-41 The Jews came forward in this tumult. Those who are thus
careful to distinguish themselves from the servants of Christ
now, and are afraid of being taken for them, shall have their
doom accordingly in the great day. One, having authority, at
length stilled the noise. It is a very good rule at all times,
both in private and public affairs, not to be hasty and rash in
our motions, but to take time to consider; and always to keep
our passions under check. We ought to be quiet, and to do
nothing rashly; to do nothing in haste, of which we may repent
at leisure. The regular methods of the law ought always to stop
popular tumults, and in well-governed nations will do so. Most
people stand in awe of men's judgments more than of the
judgement of God. How well it were if we would thus quiet our
disorderly appetites and passions, by considering the account we
must shortly give to the Judge of heaven and earth! And see how
the overruling providence of God keeps the public peace, by an
unaccountable power over the spirits of men. Thus the world is
kept in some order, and men are held back from devouring each
other. We can scarcely look around but we see men act like
Demetrius and the workmen. It is as safe to contend with wild
beasts as with men enraged by party zeal and disappointed
covetousness, who think that all arguments are answered, when
they have shown that they grow rich by the practices which are
opposed. Whatever side in religious disputes, or whatever name
this spirit assumes, it is worldly, and should be
discountenanced by all who regard truth and piety. And let us
not be dismayed; the Lord on high is mightier than the noise of
many waters; he can still the rage of the people.
$-$-$- AC:20
 
* Paul's journeys. (1-6) Eutychus restored to life. (7-12) Paul
travels towards Jerusalem. (13-16) Paul's discourse to the
elders of Ephesus. (17-27) Their farewell. (28-38)
 
#1-6 Tumults or opposition may constrain a Christian to remove
from his station or alter his purpose, but his work and his
pleasure will be the same, wherever he goes. Paul thought it
worth while to bestow five days in going to Troas, though it was
but for seven days' stay there; but he knew, and so should we,
how to redeem even journeying time, and to make it turn to some
good account.

#7-12 Though the disciples read, and meditated, and prayed, and
sung apart, and thereby kept up communion with God, yet they
came together to worship God, and so kept up their communion
with one another. They came together on the first day of the
week, the Lord's day. It is to be religiously observed by all
disciples of Christ. In the breaking of the bread, not only the
breaking of Christ's body for us, to be a sacrifice for our
sins, is remembered, but the breaking of Christ's body to us, to
be food and a feast for our souls, is signified. In the early
times it was the custom to receive the Lord's supper every
Lord's day, thus celebrating the memorial of Christ's death. In
this assembly Paul preached. The preaching of the gospel ought
to go with the sacraments. They were willing to hear, he saw
they were so, and continued his speech till midnight. Sleeping
when hearing the word, is an evil thing, a sign of low esteem of
the word of God. We must do what we can to prevent being sleepy;
not put ourselves to sleep, but get our hearts affected with the
word we hear, so as to drive sleep far away. Infirmity requires
tenderness; but contempt requires severity. It interrupted the
apostle's preaching; but was made to confirm his preaching.
Eutychus was brought to life again. And as they knew not when
they should have Paul's company again, they made the best use of
it they could, and reckoned a night's sleep well lost for that
purpose. How seldom are hours of repose broken for the purposes
of devotion! but how often for mere amusement or sinful revelry!
So hard is it for spiritual life to thrive in the heart of man!
so naturally do carnal practices flourish there!

#13-16 Paul hastened to Jerusalem, but tried to do good by the
way, when going from place to place, as every good man should
do. In doing God's work, our own wills and those of our friends
must often be crossed; we must not spend time with them when
duty calls us another way.

#17-27 The elders knew that Paul was no designing, self-seeking
man. Those who would in any office serve the Lord acceptably,
and profitably to others, must do it with humility. He was a
plain preacher, one that spoke his message so as to be
understood. He was a powerful preacher; he preached the gospel
as a testimony to them if they received it; but as a testimony
against them if they rejected it. He was a profitable preacher;
one that aimed to inform their judgments, and reform their
hearts and lives. He was a painful preacher, very industrious in
his work. He was a faithful preacher; he did not keep back
reproofs when necessary, nor keep back the preaching of the
cross. He was a truly Christian, evangelical preacher; he did
not preach notions or doubtful matters; nor affairs of state or
the civil government; but he preached faith and repentance. A
better summary of these things, without which there is no
salvation, cannot be given: even repentance towards God, and
faith towards our Lord Jesus Christ, with their fruits and
effects. Without these no sinner can escape, and with these none
will come short of eternal life. Let them not think that Paul
left Asia for fear of persecution; he was in full expectation of
trouble, yet resolved to go on, well assured that it was by
Divine direction. Thanks be to God that we know not the things
which shall befall us during the year, the week, the day which
has begun. It is enough for the child of God to know that his
strength shall be equal to his day. He knows not, he would not
know, what the day before him shall bring forth. The powerful
influences of the Holy Spirit bind the true Christian to his
duty. Even when he expects persecution and affliction, the love
of Christ constrains him to proceed. None of these things moved
Paul from his work; they did not deprive him of his comfort. It
is the business of our life to provide for a joyful death.
Believing that this was the last time they should see him, he
appeals concerning his integrity. He had preached to them the
whole counsel of God. As he had preached to them the gospel
purely, so he had preached it to them entire; he faithfully did
his work, whether men would bear or forbear.

#28-38 If the Holy Ghost has made ministers overseers of the
flock, that is, shepherds, they must be true to their trust. Let
them consider their Master's concern for the flock committed to
their charge. It is the church He has purchased with his own
blood. The blood was his as Man; yet so close is the union
between the Divine and human nature, that it is there called the
blood of God, for it was the blood of Him who is God. This put
such dignity and worth into it, as to ransom believers from all
evil, and purchase all good. Paul spake about their souls with
affection and concern. They were full of care what would become
of them. Paul directs them to look up to God with faith, and
commends them to the word of God's grace, not only as the
foundation of their hope and the fountain of their joy, but as
the rule of their walking. The most advanced Christians are
capable of growing, and will find the word of grace help their
growth. As those cannot be welcome guests to the holy God who
are unsanctified; so heaven would be no heaven to them; but to
all who are born again, and on whom the image of God is renewed,
it is sure, as almighty power and eternal truth make it so. He
recommends himself to them as an example of not caring as to
things of the present world; this they would find help forward
their comfortable passage through it. It might seem a hard
saying, therefore Paul adds to it a saying of their Master's,
which he would have them always remember; "It is more blessed to
give than to receive:" it seems they were words often used to
his disciples. The opinion of the children of this world, is
contrary to this; they are afraid of giving, unless in hope of
getting. Clear gain, is with them the most blessed thing that
can be; but Christ tell us what is more blessed, more excellent.
It makes us more like to God, who gives to all, and receives
from none; and to the Lord Jesus, who went about doing good.
This mind was in Christ Jesus, may it be in us also. It is good
for friends, when they part, to part with prayer. Those who
exhort and pray for one another, may have many weeping seasons
and painful separations, but they will meet before the throne of
God, to part no more. It was a comfort to all, that the presence
of Christ both went with him and stayed with them.
$-$-$- AC:21
 
* Paul's voyage towards Jerusalem. (1-7) Paul at Cesarea. The
prophecy of Agabus, Paul at Jerusalem. (8-18) He is persuaded to
join in ceremonial observances. (19-26) Being in danger from the
Jews, he is rescued by the Romans. (27-40)
 
#1-7 Providence must be acknowledged when our affairs go on
well. Wherever Paul came, he inquired what disciples were there,
and found them out. Foreseeing his troubles, from love to him,
and concern for the church, they wrongly thought it would be
most for the glory of God that he should continue at liberty;
but their earnestness to dissuade him from it, renders his pious
resolution the more illustrious. He has taught us by example, as
well as by rule, to pray always, to pray without ceasing. Their
last farewell was sweetened with prayer.

#8-18 Paul had express warning of his troubles, that when they
came, they might be no surprise or terror to him. The general
notice given us, that through much tribulation we must enter
into the kingdom of God, should be of the same use to us. Their
weeping began to weaken and slacken his resolution Has not our
Master told us to take up our cross? It was a trouble to him,
that they should so earnestly press him to do that in which he
could not gratify them without wronging his conscience. When we
see trouble coming, it becomes us to say, not only, The will of
the Lord must be done, and there is no remedy; but, Let the will
of the Lord be done; for his will is his wisdom, and he doeth
all according to the counsel of it. When a trouble is come, this
must allay our griefs, that the will of the Lord is done; when
we see it coming, this must silence our fears, that the will of
the Lord shall be done; and we ought to say, Amen, let it be
done. It is honourable to be an old disciple of Jesus Christ, to
have been enabled by the grace of God to continue long in a
course of duty, stedfast in the faith, growing more and more
experienced, to a good old age. And with these old disciples one
would choose to lodge; for the multitude of their years shall
teach wisdom. Many brethren at Jerusalem received Paul gladly.
We think, perhaps, that if we had him among us, we should gladly
receive him; but we should not, if, having his doctrine, we do
not gladly receive that.

#19-26 Paul ascribed all his success to God, and to God they
gave the praise. God had honoured him more than any of the
apostles, yet they did not envy him; but on the contrary,
glorified the Lord. They could not do more to encourage Paul to
go on cheerfully in his work. James and the elders of the church
at Jerusalem, asked Paul to gratify the believing Jews, by some
compliance with the ceremonial law. They thought it was prudent
in him to conform thus far. It was great weakness to be so fond
of the shadows, when the substance was come. The religion Paul
preached, tended not to destroy the law, but to fulfil it. He
preached Christ, the end of the law for righteousness, and
repentance and faith, in which we are to make great use of the
law. The weakness and evil of the human heart strongly appear,
when we consider how many, even of the disciples of Christ, had
not due regard to the most eminent minister that even lived. Not
the excellence of his character, nor the success with which God
blessed his labours, could gain their esteem and affection,
seeing that he did not render the same respect as themselves to
mere ceremonial observances. How watchful should we be against
prejudices! The apostles were not free from blame in all they
did; and it would be hard to defend Paul from the charge of
giving way too much in this matter. It is vain to attempt to
court the favour of zealots, or bigots to a party. This
compliance of Paul did not answer, for the very thing by which
he hoped to pacify the Jews, provoked them, and brought him into
trouble. But the all-wise God overruled both their advice and
Paul's compliance with it, to serve a better purpose than was
intended. It was in vain to think of pleasing men who would be
pleased with nothing but the rooting out of Christianity.
Integrity and uprightness will be more likely to preserve us
than insincere compliances. And it should warn us not to press
men to doing what is contrary to their own judgment to oblige
us.

#27-40 In the temple, where Paul should have been protected as
in a place of safety, he was violently set upon. They falsely
charged him with ill doctrine and ill practice against the
Mosaic ceremonies. It is no new thing for those who mean
honestly and act regularly, to have things laid to their charge
which they know not and never thought of. It is common for the
wise and good to have that charged against them by malicious
people, with which they thought to have obliged them. God often
makes those a protection to his people, who have no affection to
them, but only have compassion for sufferers, and regard to the
public peace. And here see what false, mistaken notions of good
people and good ministers, many run away with. But God
seasonably interposes for the safety of his servants, from
wicked and unreasonable men; and gives them opportunities to
speak for themselves, to plead for the Redeemer, and to spread
abroad his glorious gospel.
$-$-$- AC:22
 
* Paul's account of his conversion. (1-11) Paul directed to
preach to the Gentiles. (12-21) The rage of the Jews Paul pleads
that he is a Roman citizen. (22-30)
 
#1-11 The apostle addressed the enraged multitude, in the
customary style of respect and good-will. Paul relates the
history of his early life very particularly; he notices that his
conversion was wholly the act of God. Condemned sinners are
struck blind by the power of darkness, and it is a lasting
blindness, like that of the unbelieving Jews. Convinced sinners
are struck blind as Paul was, not by darkness, but by light.
They are for a time brought to be at a loss within themselves,
but it is in order to their being enlightened. A simple relation
of the Lord's dealings with us, in bringing us, from opposing,
to profess and promote his gospel, when delivered in a right
spirit and manner, will sometimes make more impression that
laboured speeches, even though it amounts not to the full proof
of the truth, such as was shown in the change wrought in the
apostle.

#12-21 The apostle goes on to relate how he was confirmed in the
change he had made. The Lord having chosen the sinner, that he
should know his will, he is humbled, enlightened, and brought to
the knowledge of Christ and his blessed gospel. Christ is here
called that Just One; for he is Jesus Christ the righteous.
Those whom God has chosen to know his will, must look to Jesus,
for by him God has made known his good-will to us. The great
gospel privilege, sealed to us by baptism, is the pardon of
sins. Be baptized, and wash away thy sins; that is, receive the
comfort of the pardon of thy sins in and through Jesus Christ,
and lay hold on his righteousness for that purpose; and receive
power against sin, for the mortifying of thy corruptions. Be
baptized, and rest not in the sign, but make sure of the thing
signified, the putting away of the filth of sin. The great
gospel duty, to which by our baptism we are bound, is, to seek
for the pardon of our sins in Christ's name, and in dependence
on him and his righteousness. God appoints his labourers their
day and their place, and it is fit they should follow his
appointment, though it may cross their own will. Providence
contrives better for us than we do for ourselves; we must refer
ourselves to God's guidance. If Christ send any one, his Spirit
shall go along with him, and give him to see the fruit of his
labours. But nothing can reconcile man's heart to the gospel,
except the special grace of God.

#22-30 The Jews listened to Paul's account of his conversion,
but the mention of his being sent to the Gentiles, was so
contrary to all their national prejudices, that they would hear
no more. Their frantic conduct astonished the Roman officer, who
supposed that Paul must have committed some great crime. Paul
pleaded his privilege as a Roman citizen, by which he was
exempted from all trials and punishments which might force him
to confess himself guilty. The manner of his speaking plainly
shows what holy security and serenity of mind he enjoyed. As
Paul was a Jew, in low circumstances, the Roman officer
questioned how he obtained so valuable a distinction; but the
apostle told him he was free born. Let us value that freedom to
which all the children of God are born; which no sum of money,
however large, can purchase for those who remain unregenerate.
This at once put a stop to his trouble. Thus many are kept from
evil practices by the fear of man, who would not be held back
from them by the fear of God. The apostle asks, simply, Is it
lawful? He knew that the God whom he served would support him
under all sufferings for his name's sake. But if it were not
lawful, the apostle's religion directed him, if possible, to
avoid it. He never shrunk from a cross which his Divine Master
laid upon his onward road; and he never stept aside out of that
road to take one up.
$-$-$- AC:23
 
* Paul's defence before the council of the Jews. (1-5) Paul's
defence. He receives a Divine assurance that he shall go to
Rome. (6-11) The Jews conspire to kill Paul, Lysias sends him to
Cesarea. (12-24) Lysias's letter to Felix. (25-35)
 
#1-5 See here the character of an honest man. He sets God before
him, and lives as in his sight. He makes conscience of what he
says and does, and, according to the best of his knowledge, he
keeps from whatever is evil, and cleaves to what is good. He is
conscientious in all his words and conduct. Those who thus live
before God, may, like Paul, have confidence both toward God and
man. Though the answer of Paul contained a just rebuke and
prediction, he seems to have been too angry at the treatment he
received in uttering them. Great men may be told of their
faults, and public complaints may be made in a proper manner;
but the law of God requires respect for those in authority.

#6-11 The Pharisees were correct in the faith of the Jewish
church. The Sadducees were no friends to the Scripture or Divine
revelation; they denied a future state; they had neither hope of
eternal happiness, nor dread of eternal misery. When called in
question for his being a Christian, Paul might truly say he was
called in question for the hope of the resurrection of the dead.
It was justifiable in him, by this profession of his opinion on
that disputed point, to draw off the Pharisees from persecuting
him, and to lead them to protect him from this unlawful
violence. How easily can God defend his own cause! Though the
Jews seemed to be perfectly agreed in their conspiracy against
religion, yet they were influenced by very different motives.
There is no true friendship among the wicked, and in a moment,
and with the utmost ease, God can turn their union into open
enmity. Divine consolations stood Paul in the most stead; the
chief captain rescued him out of the hands of cruel men, but the
event he could not tell. Whoever is against us, we need not
fear, if the Lord stand by us. It is the will of Christ, that
his servants who are faithful, should be always cheerful. He
might think he should never see Rome; but God tells him, even in
that he should be gratified, since he desired to go there only
for the honour of Christ, and to do good.

#12-24 False religious principles, adopted by carnal men, urge
on to such wickedness, as human nature would hardly be supposed
capable of. Yet the Lord readily disappoints the best concerted
schemes of iniquity. Paul knew that the Divine providence acts
by reasonable and prudent means; and that, if he neglected to
use the means in his power, he could not expect God's providence
to work on his behalf. He who will not help himself according to
his means and power, has neither reason nor revelation to assure
him that he shall receive help from God. Believing in the Lord,
we and ours shall be kept from every evil work, and kept to his
kingdom. Heavenly Father, give us by thy Holy Spirit, for
Christ's sake, this precious faith.

#25-35 God has instruments for every work. The natural abilities
and moral virtues of the heathens often have been employed to
protect his persecuted servants. Even the men of the world can
discern between the conscientious conduct of upright believers,
and the zeal of false professors, though they disregard or
understand not their doctrinal principles. All hearts are in
God's hand, and those are blessed who put their trust in him,
and commit their ways unto him.
$-$-$- AC:24
 
* The speech of Tertullus against Paul. (1-9) Paul's defence
before Felix. (10-21) Felix trembles at the reasoning of Paul.
(22-27)
 
#1-9 See here the unhappiness of great men, and a great
unhappiness it is, to have their services praised beyond
measure, and never to be faithfully told of their faults; hereby
they are hardened and encouraged in evil, like Felix. God's
prophets were charged with being troublers of the land, and our
Lord Jesus Christ, that he perverted the nation; the very same
charges were brought against Paul. The selfish and evil passions
of men urge them forward, and the graces and power of speech,
too often have been used to mislead and prejudice men against
the truth. How different will the characters of Paul and Felix
appear at the day of judgement, from what they are represented
in the speech of Tertullus! Let not Christians value the
applause, or be troubled at the revilings of ungodly men, who
represent the vilest of the human race almost as gods, and the
excellent of the earth as pestilences and movers of sedition.

#10-21 Paul gives a just account of himself, which clears him
from crime, and likewise shows the true reason of the violence
against him. Let us never be driven from any good way by its
having an ill name. It is very comfortable, in worshipping God,
to look to him as the God of our fathers, and to set up no other
rule of faith or practice but the Scriptures. This shows there
will be a resurrection to a final judgment. Prophets and their
doctrines were to be tried by their fruits. Paul's aim was to
have a conscience void of offence. His care and endeavour was to
abstain from many things, and to abound in the exercises of
religion at all times; both towards God. and towards man. If
blamed for being more earnest in the things of God than our
neighbours, what is our reply? Do we shrink from the accusation?
How many in the world would rather be accused of any weakness,
nay, even of wickedness, than of an earnest, fervent feeling of
love to the Lord Jesus Christ, and of devotedness to his
service! Can such think that He will confess them when he comes
in his glory, and before the angels of God? If there is any
sight pleasing to the God of our salvation, and a sight at which
the angels rejoice, it is, to behold a devoted follower of the
Lord, here upon earth, acknowledging that he is guilty, if it be
a crime, of loving the Lord who died for him, with all his
heart, and soul, and mind, and strength. And that he will not in
silence see God's word despised, or hear his name profaned; he
will rather risk the ridicule and the hatred of the world, than
one frown from that gracious Being whose love is better than
life.

#22-27 The apostle reasoned concerning the nature and
obligations of righteousness, temperance, and of a judgment to
come; thus showing the oppressive judge and his profligate
mistress, their need of repentance, forgiveness, and of the
grace of the gospel. Justice respects our conduct in life,
particularly in reference to others; temperance, the state and
government of our souls, in reference to God. He who does not
exercise himself in these, has neither the form nor the power of
godliness, and must be overwhelmed with the Divine wrath in the
day of God's appearing. A prospect of the judgment to come, is
enough to make the stoutest heart to tremble. Felix trembled,
but that was all. Many are startled by the word of God, who are
not changed by it. Many fear the consequences of sin, yet
continue in the love and practice of sin. In the affairs of our
souls, delays are dangerous. Felix put off this matter to a more
convenient season, but we do not find that the more convenient
season ever came. Behold now is the accepted time; hear the
voice of the Lord to-day. He was in haste to turn from hearing
the truth. Was any business more urgent than for him to reform
his conduct, or more important than the salvation of his soul!
Sinners often start up like a man roused from his sleep by a
loud noise, but soon sink again into their usual drowsiness. Be
not deceived by occasional appearances of religion in ourselves
or in others. Above all, let us not trifle with the word of God.
Do we expect that as we advance in life our hearts will grow
softer, or that the influence of the world will decline? Are we
not at this moment in danger of being lost for ever? Now is the
day of salvation; tomorrow may be too late.
$-$-$- AC:25
 
* Paul before Festus, he appeals to Caesar. (1-12) Festus
confers with Agrippa respecting Paul. (13-27)
 
#1-12 See how restless malice is. Persecutors deem it a peculiar
favour to have their malice gratified. Preaching Christ, the end
of the law, was no offence against the law. In suffering times
the prudence of the Lord's people is tried, as well as their
patience; they need wisdom. It becomes those who are innocent,
to insist upon their innocence. Paul was willing to abide by the
rules of the law, and to let that take its course. If he
deserved death, he would accept the punishment. But if none of
the things whereof they accused him were true, no man could
deliver him unto them, with justice. Paul is neither released
nor condemned. It is an instance of the slow steps which
Providence takes; by which we are often made ashamed, both of
our hopes and of our fears, and are kept waiting on God.

#13-27 Agrippa had the government of Galilee. How many unjust
and hasty judgments the Roman maxim, ver. #16|, condemn! This
heathen, guided only by the light of nature, followed law and
custom exactly, yet how many Christians will not follow the
rules of truth, justice, and charity, in judging their brethren!
The questions about God's worship, the way of salvation, and the
truths of the gospel, may appear doubtful and without interest,
to worldly men and mere politicians. See how slightly this Roman
speaks of Christ, and of the great controversy between the Jews
and the Christians. But the day is at hand when Festus and the
whole world will see, that all the concerns of the Roman empire
were but trifles and of no consequence, compared with this
question of Christ's resurrection. Those who have had means of
instruction, and have despised them, will be awfully convinced
of their sin and folly. Here was a noble assembly brought
together to hear the truths of the gospel, though they only
meant to gratify their curiosity by attending to the defence of
a prisoner. Many, even now, attend at the places of hearing the
word of God with "great pomp," and too often with no better
motive than curiosity. And though ministers do not now stand as
prisoners to make a defence for their lives, yet numbers affect
to sit in judgment upon them, desirous to make them offenders
for a word, rather than to learn from them the truth and will of
God, for the salvation of their souls But the pomp of this
appearance was outshone by the real glory of the poor prisoner
at the bar. What was the honour of their fine appearance,
compared with that of Paul's wisdom, and grace, and holiness;
his courage and constancy in suffering for Christ! It is no
small mercy to have God clear up our righteousness as the light,
and our just dealing as the noon-day; to have nothing certain
laid to our charge. And God makes even the enemies of his people
to do them right.
$-$-$- AC:26
 
* Paul's defence before Agrippa. (1-11) His conversion and
preaching to the Gentiles. (12-23) Festus and Agrippa convinced
of Paul's innocence. (24-32)
 
#1-11 Christianity teaches us to give a reason of the hope that
is in us, and also to give honour to whom honour is due, without
flattery or fear of man. Agrippa was well versed in the
Scriptures of the Old Testament, therefore could the better
judge as to the controversy about Jesus being the Messiah.
Surely ministers may expect, when they preach the faith of
Christ, to be heard patiently. Paul professes that he still kept
to all the good in which he was first educated and trained up.
See here what his religion was. He was a moralist, a man of
virtue, and had not learned the arts of the crafty, covetous
Pharisees; he was not chargeable with any open vice and
profaneness. He was sound in the faith. He always had a holy
regard for the ancient promise made of God unto the fathers, and
built his hope upon it. The apostle knew very well that all this
would not justify him before God, yet he knew it was for his
reputation among the Jews, and an argument that he was not such
a man as they represented him to be. Though he counted this but
loss, that he might win Christ, yet he mentioned it when it
might serve to honour Christ. See here what Paul's religion is;
he has not such zeal for the ceremonial law as he had in his
youth; the sacrifices and offerings appointed by that, are done
away by the great Sacrifice which they typified. Of the
ceremonial cleansings he makes no conscience, and thinks the
Levitical priesthood is done away in the priesthood of Christ;
but, as to the main principles of his religion, he is as zealous
as ever. Christ and heaven, are the two great doctrines of the
gospel; that God has given to us eternal life, and this life is
in his Son. These are the matter of the promise made unto the
fathers. The temple service, or continual course of religious
duties, day and night, was kept up as the profession of faith in
the promise of eternal life, and in expectation of it. The
prospect of eternal life should engage us to be diligent and
stedfast in all religious exercises. Yet the Sadducees hated
Paul for preaching the resurrection; and the other Jews joined
them, because he testified that Jesus was risen, and was the
promised Redeemer of Israel. Many things are thought to be
beyond belief, only because the infinite nature and perfections
of Him that has revealed, performed, or promised them, are
overlooked. Paul acknowledged, that while he continued a
Pharisee, he was a bitter enemy to Christianity. This was his
character and manner of life in the beginning of his time; and
there was every thing to hinder his being a Christian. Those who
have been most strict in their conduct before conversion, will
afterwards see abundant reason for humbling themselves, even on
account of things which they then thought ought to have been
done.

#12-23 Paul was made a Christian by Divine power; by a
revelation of Christ both to him and in him; when in the full
career of his sin. He was made a minister by Divine authority:
the same Jesus who appeared to him in that glorious light,
ordered him to preach the gospel to the Gentiles. A world that
sits in darkness must be enlightened; those must be brought to
know the things that belong to their everlasting peace, who are
yet ignorant of them. A world that lies in wickedness must be
sanctified and reformed; it is not enough for them to have their
eyes opened, they must have their hearts renewed; not enough to
be turned from darkness to light, but they must be turned from
the power of Satan unto God. All who are turned from sin to God,
are not only pardoned, but have a grant of a rich inheritance.
The forgiveness of sins makes way for this. None can be happy
who are not holy; and to be saints in heaven we must be first
saints on earth. We are made holy, and saved by faith in Christ;
by which we rely upon Christ as the Lord our Righteousness, and
give up ourselves to him as the Lord our Ruler; by this we
receive the remission of sins, the gift of the Holy Ghost, and
eternal life. The cross of Christ was a stumbling-block to the
Jews, and they were in a rage at Paul's preaching the fulfilling
of the Old Testament predictions. Christ should be the first
that should rise from the dead; the Head or principal One. Also,
it was foretold by the prophets, that the Gentiles should be
brought to the knowledge of God by the Messiah; and what in this
could the Jews justly be displeased at? Thus the true convert
can give a reason of his hope, and a good account of the change
manifest in him. Yet for going about and calling on men thus to
repent and to be converted, vast numbers have been blamed and
persecuted.

#24-32 It becomes us, on all occasions, to speak the words of
truth and soberness, and then we need not be troubled at the
unjust censures of men. Active and laborious followers of the
gospel often have been despised as dreamers or madmen, for
believing such doctrines and such wonderful facts; and for
attesting that the same faith and diligence, and an experience
like their own, are necessary to all men, whatever their rank,
in order to their salvation. But apostles and prophets, and the
Son of God himself, were exposed to this charge; and none need
be moved thereby, when Divine grace has made them wise unto
salvation. Agrippa saw a great deal of reason for Christianity.
His understanding and judgment were for the time convinced, but
his heart was not changed. And his conduct and temper were
widely different from the humility and spirituality of the
gospel. Many are almost persuaded to be religious, who are not
quite persuaded; they are under strong convictions of their
duty, and of the excellence of the ways of God, yet do not
pursue their convictions. Paul urged that it was the concern of
every one to become a true Christian; that there is grace enough
in Christ for all. He expressed his full conviction of the truth
of the gospel, the absolute necessity of faith in Christ in
order to salvation. Such salvation from such bondage, the gospel
of Christ offers to the Gentiles; to a lost world. Yet it is
with much difficulty that any person can be persuaded he needs a
work of grace on his heart, like that which was needful for the
conversion of the Gentiles. Let us beware of fatal hesitation in
our own conduct; and recollect how far the being almost
persuaded to be a Christian, is from being altogether such a one
as every true believer is.
$-$-$- AC:27
 
* Paul's voyage towards Rome. (1-11) Paul and his companions
endangered by a tempest. (12-20) He receives a Divine assurance
of safety. (21-29) Paul encourages those with him. (30-38) They
are shipwrecked. (39-44)
 
#1-11 It was determined by the counsel of God, before it was
determined by the counsel of Festus, that Paul should go to
Rome; for God had work for him to do there. The course they
steered, and the places they touched at, are here set down. And
God here encourages those who suffer for him, to trust in him;
for he can put it into the hearts of those to befriend them,
from whom they least expect it. Sailors must make the best of
the wind: and so must we all in our passage over the ocean of
this world. When the winds are contrary, yet we must be getting
forward as well as we can. Many who are not driven backward by
cross providences, do not get forward by favourable providences.
And many real Christians complain as to the concerns of their
souls, that they have much ado to keep their ground. Every fair
haven is not a safe haven. Many show respect to good ministers,
who will not take their advice. But the event will convince
sinners of the vanity of their hopes, and the folly of their
conduct.

#12-20 Those who launch forth on the ocean of this world, with a
fair gale, know not what storms they may meet with; and
therefore must not easily take it for granted that they have
obtained their purpose. Let us never expect to be quite safe
till we enter heaven. They saw neither sun nor stars for many
days. Thus melancholy sometimes is the condition of the people
of God as to their spiritual matters; they walk in darkness, and
have no light. See what the wealth of this world is: though
coveted as a blessing, the time may come when it will be a
burden; not only too heavy to be carried safely, but heavy
enough to sink him that has it. The children of this world can
be prodigal of their goods for the saving their lives, yet are
sparing of them in works of piety and charity, and in suffering
for Christ. Any man will rather make shipwreck of his goods than
of his life; but many rather make shipwreck of faith and a good
conscience, than of their goods. The means the sailors used did
not succeed; but when sinners give up all hope of saving
themselves, they are prepared to understand God's word, and to
trust in his mercy through Jesus Christ.

#21-29 They did not hearken to the apostle when he warned them
of their danger; yet if they acknowledge their folly, and repent
of it, he will speak comfort and relief to them when in danger.
Most people bring themselves into trouble, because they do not
know when they are well off; they come to harm and loss by
aiming to mend their condition, often against advice. Observe
the solemn profession Paul made of relation to God. No storms or
tempests can hinder God's favour to his people, for he is a Help
always at hand. It is a comfort to the faithful servants of God
when in difficulties, that as long as the Lord has any work for
them to do, their lives shall be prolonged. If Paul had thrust
himself needlessly into bad company, he might justly have been
cast away with them; but God calling him into it, they are
preserved with him. They are given thee; there is no greater
satisfaction to a good man than to know he is a public blessing.
He comforts them with the same comforts wherewith he himself was
comforted. God is ever faithful, therefore let all who have an
interest in his promises be ever cheerful. As, with God, saying
and doing are not two things, believing and enjoying should not
be so with us. Hope is an anchor of the soul, sure and stedfast,
entering into that within the veil. Let those who are in
spiritual darkness hold fast by that, and think not of putting
to sea again, but abide by Christ, and wait till the day break,
and the shadows flee away.

#30-38 God, who appointed the end, that they should be saved,
appointed the means, that they should be saved by the help of
these shipmen. Duty is ours, events are God's; we do not trust
God, but tempt him, when we say we put ourselves under his
protection, if we do not use proper means, such as are within
our power, for our safety. But how selfish are men in general,
often even ready to seek their own safety by the destruction of
others! Happy those who have such a one as Paul in their
company, who not only had intercourse with Heaven, but was of an
enlivening spirit to those about him. The sorrow of the world
works death, while joy in God is life and peace in the greatest
distresses and dangers. The comfort of God's promises can only
be ours by believing dependence on him, to fulfil his word to
us; and the salvation he reveals must be waited for in use of
the means he appoints. If God has chosen us to salvation, he has
also appointed that we shall obtain it by repentance, faith,
prayer, and persevering obedience; it is fatal presumption to
expect it in any other way. It is an encouragement to people to
commit themselves to Christ as their Saviour, when those who
invite them, clearly show that they do so themselves.

#39-44 The ship that had weathered the storm in the open sea,
where it had room, is dashed to pieces when it sticks fast.
Thus, if the heart fixes in the world in affection, and cleaving
to it, it is lost. Satan's temptations beat against it, and it
is gone; but as long as it keeps above the world, though tossed
with cares and tumults, there is hope for it. They had the shore
in view, yet suffered shipwreck in the harbour; thus we are
taught never to be secure. Though there is great difficulty in
the way of the promised salvation, it shall, without fail, be
brought to pass. It will come to pass that whatever the trials
and dangers may be, in due time all believers will get safely to
heaven. Lord Jesus, thou hast assured us that none of thine
shall perish. Thou wilt bring them all safe to the heavenly
shore. And what a pleasing landing will that be! Thou wilt
present them to thy Father, and give thy Holy Spirit full
possession of them for ever.
$-$-$- AC:28
 
* Paul kindly received at Melita. (1-10) He arrives at Rome.
(11-16) His conference with the Jews. (17-22) Paul preaches to
the Jews, and abides at Rome a prisoner. (23-31)
 
#1-10 God can make strangers to be friends; friends in distress.
Those who are despised for homely manners, are often more
friendly than the more polished; and the conduct of heathens, or
persons called barbarians, condemns many in civilized nations,
professing to be Christians. The people thought that Paul was a
murderer, and that the viper was sent by Divine justice, to be
the avenger of blood. They knew that there is a God who governs
the world, so that things do not come to pass by chance, no, not
the smallest event, but all by Divine direction; and that evil
pursues sinners; that there are good works which God will
reward, and wicked works which he will punish. Also, that murder
is a dreadful crime, one which shall not long go unpunished. But
they thought all wicked people were punished in this life.
Though some are made examples in this world, to prove that there
is a God and a Providence, yet many are left unpunished, to
prove that there is a judgment to come. They also thought all
who were remarkably afflicted in this life were wicked people.
Divine revelation sets this matter in a true light. Good men
often are greatly afflicted in this life, for the trial and
increase of their faith and patience. Observe Paul's deliverance
from the danger. And thus in the strength of the grace of
Christ, believers shake off the temptations of Satan, with holy
resolution. When we despise the censures and reproaches of men,
and look upon them with holy contempt, having the testimony of
our consciences for us, then, like Paul, we shake off the viper
into the fire. It does us no harm, except we are kept by it from
our duty. God hereby made Paul remarkable among these people,
and so made way for the receiving of the gospel. The Lord raises
up friends for his people in every place whither he leads them,
and makes them blessings to those in affliction.

#11-16 The common events of travelling are seldom worthy of
being told; but the comfort of communion with the saints, and
kindness shown by friends, deserve particular mention. The
Christians at Rome were so far from being ashamed of Paul, or
afraid of owning him, because he was a prisoner, that they were
the more careful to show him respect. He had great comfort in
this. And if our friends are kind to us, God puts it into their
hearts, and we must give him the glory. When we see those even
in strange places, who bear Christ's name, fear God, and serve
him, we should lift up our hearts to heaven in thanksgiving. How
many great men have made their entry into Rome, crowned and in
triumph, who really were plagues to the world! But here a good
man makes his entry into Rome, chained as a poor captive, who
was a greater blessing to the world than any other merely a man.
Is not this enough to put us for ever out of conceit with
worldly favour? This may encourage God's prisoners, that he can
give them favour in the eyes of those that carry them captives.
When God does not soon deliver his people out of bondage, yet
makes it easy to them, or them easy under it, they have reason
to be thankful.

#17-22 It was for the honour of Paul that those who examined his
case, acquitted him. In his appeal he sought not to accuse his
nation, but only to clear himself. True Christianity settles
what is of common concern to all mankind, and is not built upon
narrow opinions and private interests. It aims at no worldly
benefit or advantage, but all its gains are spiritual and
eternal. It is, and always has been, the lot of Christ's holy
religion, to be every where spoken against. Look through every
town and village where Christ is exalted as the only Saviour of
mankind, and where the people are called to follow him in
newness of life, and we see those who give themselves up to
Christ, still called a sect, a party, and reproached. And this
is the treatment they are sure to receive, so long as there
shall continue an ungodly man upon earth.

#23-31 Paul persuaded the Jews concerning Jesus. Some were
wrought upon by the word, and others hardened; some received the
light, and others shut their eyes against it. And the same has
always been the effect of the gospel. Paul parted with them,
observing that the Holy Ghost had well described their state.
Let all that hear the gospel, and do not heed it, tremble at
their doom; for who shall heal them, if God does not? The Jews
had afterwards much reasoning among themselves. Many have great
reasoning, who do not reason aright. They find fault with one
another's opinions, yet will not yield to truth. Nor will men's
reasoning among themselves convince them, without the grace of
God to open their understandings. While we mourn on account of
such despisers, we should rejoice that the salvation of God is
sent to others, who will receive it; and if we are of that
number, we should be thankful to Him who hath made us to differ.
The apostle kept to his principle, to know and preach nothing
but Christ and him crucified. Christians, when tempted from
their main business, should bring themselves back with this
question, What does this concern the Lord Jesus? What tendency
has it to bring us to him, and to keep us walking in him? The
apostle preached not himself, but Christ, and he was not ashamed
of the gospel of Christ. Though Paul was placed in a very narrow
opportunity for being useful, he was not disturbed in it. Though
it was not a wide door that was opened to him, yet no man was
suffered to shut it; and to many it was an effectual door, so
that there were saints even in Nero's household, #Php 4:22|. We
learn also from #Php 1:13|, how God overruled Paul's
imprisonment for the furtherance of the gospel. And not the
residents at Rome only, but all the church of Christ, to the
present day, and in the most remote corner of the globe, have
abundant reason to bless God, that during the most mature period
of his Christian life and experience, he was detained a
prisoner. It was from his prison, probably chained hand to hand
to the soldier who kept him, that the apostle wrote the epistles
to the Ephesians, Philippians, Colossians, and Hebrews; epistles
showing, perhaps more than any others, the Christian love with
which his heart overflowed, and the Christian experience with
which his soul was filled. The believer of the present time may
have less of triumph, and less of heavenly joy, than the
apostle, but every follower of the same Saviour, is equally sure
of safety and peace at the last. Let us seek to live more and
more in the love of the Saviour; to labour to glorify Him by
every action of our lives; and we shall assuredly, by his
strength, be among the number of those who now overcome our
enemies; and by his free grace and mercy, be hereafter among the
blessed company who shall sit with Him upon his throne, even as
He also has overcome, and is sitting on his Father's throne, at
God's right hand for evermore.
$-$-$- RO:1
 
** The scope or design of the apostle in writing to the Romans
appears to have been, to answer the unbelieving, and to teach
the believing Jew; to confirm the Christian and to convert the
idolatrous Gentile; and to show the Gentile convert as equal
with the Jewish, in respect of his religious condition, and his
rank in the Divine favour. These several designs are brought
into on view, by opposing or arguing with the infidel or
unbelieving Jew, in favour of the Christian or believing
Gentile. The way of a sinner's acceptance with God, or
justification in his sight, merely by grace, through faith in
the righteousness of Christ, without distinction of nations, is
plainly stated. This doctrine is cleared from the objections
raised by Judaizing Christians, who were for making terms of
acceptance with God by a mixture of the law and the gospel, and
for shutting out the Gentiles from any share in the blessings of
salvation brought in by the Messiah. In the conclusion, holiness
is further enforced by practical exhortations.
 
* The apostle's commission. (1-7) Prays for the saints at Rome,
and expresses his desire to see them. (8-15) The gospel way of
justification by faith, for Jews and Gentiles. (16,17) The sins
of the Gentiles set forth. (18-32)
 
#1-7 The doctrine of which the apostle Paul wrote, set forth the
fulfilment of the promises by the prophets. It spoke of the Son
of God, even Jesus the Saviour, the promised Messiah, who came
from David as to his human nature, but was also declared to be
the Son of God, by the Divine power which raised him from the
dead. The Christian profession does not consist in a notional
knowledge or a bare assent, much less in perverse disputings,
but in obedience. And all those, and those only, are brought to
obedience of the faith, who are effectually called of Jesus
Christ. Here is, 1. The privilege of Christians; they are
beloved of God, and are members of that body which is beloved.
2. The duty of Christians; to be holy, hereunto are they called,
called to be saints. These the apostle saluted, by wishing them
grace to sanctify their souls, and peace to comfort their
hearts, as springing from the free mercy of God, the reconciled
Father of all believers, and coming to them through the Lord
Jesus Christ.

#8-15 We must show love for our friends, not only by praying for
them, but by praising God for them. As in our purposes, so in
our desires, we must remember to say, If the Lord will, #Jas
4:15|. Our journeys are made prosperous or otherwise, according
to the will of God. We should readily impart to others what God
has trusted to us, rejoicing to make others joyful, especially
taking pleasure in communing with those who believe the same
things with us. If redeemed by the blood, and converted by the
grace of the Lord Jesus, we are altogether his; and for his sake
we are debtors to all men, to do all the good we can. Such
services are our duty.

#16,17 In these verses the apostle opens the design of the whole
epistle, in which he brings forward a charge of sinfulness
against all flesh; declares the only method of deliverance from
condemnation, by faith in the mercy of God, through Jesus
Christ; and then builds upon it purity of heart, grateful
obedience, and earnest desires to improve in all those Christian
graces and tempers, which nothing but a lively faith in Christ
can bring forth. God is a just and holy God, and we are guilty
sinners. It is necessary that we have a righteousness to appear
in before him: there is such a righteousness brought in by the
Messiah, and made known in the gospel; a gracious method of
acceptance, notwithstanding the guilt of our sins. It is the
righteousness of Christ, who is God, coming from a satisfaction
of infinite value. Faith is all in all, both in the beginning
and progress of Christian life. It is not from faith to works,
as if faith put us into a justified state, and then works kept
us in it; but it is all along from faith to faith; it is faith
pressing forward, and gaining the victory over unbelief.

#18-25 The apostle begins to show that all mankind need the
salvation of the gospel, because none could obtain the favour of
God, or escape his wrath by their own works. For no man can
plead that he has fulfilled all his obligations to God and to
his neighbour; nor can any truly say that he has fully acted up
to the light afforded him. The sinfulness of man is described as
ungodliness against the laws of the first table, and
unrighteousness against those of the second. The cause of that
sinfulness is holding the truth in unrighteousness. All, more or
less, do what they know to be wrong, and omit what they know to
be right, so that the plea of ignorance cannot be allowed from
any. Our Creator's invisible power and Godhead are so clearly
shown in the works he has made, that even idolaters and wicked
Gentiles are left without excuse. They foolishly followed
idolatry; and rational creatures changed the worship of the
glorious Creator, for that of brutes, reptiles, and senseless
images. They wandered from God, till all traces of true religion
must have been lost, had not the revelation of the gospel
prevented it. For whatever may be pretended, as to the
sufficiency of man's reason to discover Divine truth and moral
obligation, or to govern the practice aright, facts cannot be
denied. And these plainly show that men have dishonoured God by
the most absurd idolatries and superstitions; and have degraded
themselves by the vilest affections and most abominable deeds.

#26-32 In the horrid depravity of the heathen, the truth of our
Lord's words was shown: "Light was come into the world, but men
loved darkness rather than light, because their deeds were evil;
for he that doeth evil hateth the light." The truth was not to
their taste. And we all know how soon a man will contrive,
against the strongest evidence, to reason himself out of the
belief of what he dislikes. But a man cannot be brought to
greater slavery than to be given up to his own lusts. As the
Gentiles did not like to keep God in their knowledge, they
committed crimes wholly against reason and their own welfare.
The nature of man, whether pagan or Christian, is still the
same; and the charges of the apostle apply more or less to the
state and character of men at all times, till they are brought
to full submission to the faith of Christ, and renewed by Divine
power. There never yet was a man, who had not reason to lament
his strong corruptions, and his secret dislike to the will of
God. Therefore this chapter is a call to self-examination, the
end of which should be, a deep conviction of sin, and of the
necessity of deliverance from a state of condemnation.
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* The Jews could not be justified by the law of Moses, any more
than the Gentiles by the law of nature. (1-16) The sins of the
Jews confuted all their vain confidence in their outward
privileges. (17-29)
 
#1-16 The Jews thought themselves a holy people, entitled to
their privileges by right, while they were unthankful,
rebellious, and unrighteous. But all who act thus, of every
nation, age, and description, must be reminded that the judgment
of God will be according to their real character. The case is so
plain, that we may appeal to the sinner's own thoughts. In every
wilful sin, there is contempt of the goodness of God. And though
the branches of man's disobedience are very various, all spring
from the same root. But in true repentance, there must be hatred
of former sinfulness, from a change wrought in the state of the
mind, which disposes it to choose the good and to refuse the
evil. It shows also a sense of inward wretchedness. Such is the
great change wrought in repentance, it is conversion, and is
needed by every human being. The ruin of sinners is their
walking after a hard and impenitent heart. Their sinful doings
are expressed by the strong words, "treasuring up wrath." In the
description of the just man, notice the full demand of the law.
It demands that the motives shall be pure, and rejects all
actions from earthly ambition or ends. In the description of the
unrighteous, contention is held forth as the principle of all
evil. The human will is in a state of enmity against God. Even
Gentiles, who had not the written law, had that within, which
directed them what to do by the light of nature. Conscience is a
witness, and first or last will bear witness. As they nature.
Conscience is a witness, and first or last will bear witness. As
they kept or broke these natural laws and dictates, their
consciences either acquitted or condemned them. Nothing speaks
more terror to sinners, and more comfort to saints, than that
Christ shall be the Judge. Secret services shall be rewarded,
secret sins shall be then punished, and brought to light.

#17-24 The apostle directs his discourse to the Jews, and shows
of what sins they were guilty, notwithstanding their profession
and vain pretensions. A believing, humble, thankful glorying in
God, is the root and sum of all religion. But proud,
vain-glorious boasting in God, and in the outward profession of
his name, is the root and sum of all hypocrisy. Spiritual pride
is the most dangerous of all kinds of pride. A great evil of the
sins professors is, the dishonour done to God and religion, by
their not living according to their profession. Many despise
their more ignorant neighbours who rest in a dead form of
godliness; yet themselves trust in a form of knowledge, equally
void of life and power, while some glory in the gospel, whose
unholy lives dishonour God, and cause his name to be blasphemed.

#25-29 No forms, ordinances, or notions can profit, without
regenerating grace, which will always lead to seeking an
interest in the righteousness of God by faith. For he is no more
a Christian now, than he was really a Jew of old, who is only
one outwardly: neither is that baptism, which is outward in the
flesh: but he is the real Christian, who is inwardly a true
believer, with an obedient faith. And the true baptism is that
of the heart, by the washing of regeneration and the renewal of
the Holy Ghost; bringing a spiritual frame of mind, and a
willing following of truth in its holy ways. Let us pray that we
may be made real Christians, not outwardly, but inwardly; in the
heart and spirit, not in the letter; baptized, not with water
only, but with the Holy Ghost; and let our praise be, not of
men, but of God.
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* Objections answered. (1-8) All mankind are sinners. (9-18)
Both Jews and Gentiles cannot be justified by their own deeds.
(19,20) It is owing to the free grace of God, through faith in
the righteousness of Christ, yet the law is not done away.
(21-31)
 
#1-8 The law could not save in or from sins, yet it gave the
Jews advantages for obtaining salvation. Their stated
ordinances, education in the knowledge of the true God and his
service, and many favours shown to the children of Abraham, all
were means of grace, and doubtless were made useful to the
conversion of many. But especially the Scriptures were committed
to them. Enjoyment of God's word and ordinances, is the chief
happiness of a people. But God's promises are made only to
believers; therefore the unbelief of some, or of many
professors, cannot make this faithfulness of no effect. He will
fulfil his promises to his people, and bring his threatened
vengeance upon unbelievers. God's judging the world, should for
ever silence all doubtings and reflections upon his justice. The
wickedness and obstinate unbelief of the Jews, proved man's need
of the righteousness of God by faith, and also his justice in
punishing for sin. Let us do evil, that good may come, is
oftener in the heart than in the mouth of sinners; for few thus
justify themselves in their wicked ways. The believer knows that
duty belongs to him, and events to God; and that he must not
commit any sin, or speak one falsehood, upon the hope, or even
assurance, that God may thereby glorify himself. If any speak
and act thus, their condemnation is just.

#9-18 Here again is shown that all mankind are under the guilt
of sin, as a burden; and under the government and dominion of
sin, as enslaved to it, to work wickedness. This is made plain
by several passages of Scripture from the Old Testament, which
describe the corrupt and depraved state of all men, till grace
restrain or change them. Great as our advantages are, these
texts describe multitudes who call themselves Christians. Their
principles and conduct prove that there is no fear of God before
their eyes. And where no fear of God is, no good is to be looked
for.

#19,20 It is in vain to seek for justification by the works of
the law. All must plead guilty. Guilty before God, is a dreadful
word; but no man can be justified by a law which condemns him
for breaking it. The corruption in our nature, will for ever
stop any justification by our own works.

#21-26 Must guilty man remain under wrath? Is the wound for ever
incurable? No; blessed be God, there is another way laid open
for us. This is the righteousness of God; righteousness of his
ordaining, and providing, and accepting. It is by that faith
which has Jesus Christ for its object; an anointed Saviour, so
Jesus Christ signifies. Justifying faith respects Christ as a
Saviour, in all his three anointed offices, as Prophet, Priest,
and King; trusting in him, accepting him, and cleaving to him:
in all these, Jews and Gentiles are alike welcome to God through
Christ. There is no difference, his righteousness is upon all
that believe; not only offered to them, but put upon them as a
crown, as a robe. It is free grace, mere mercy; there is nothing
in us to deserve such favours. It comes freely unto us, but
Christ bought it, and paid the price. And faith has special
regard to the blood of Christ, as that which made the atonement.
God, in all this, declares his righteousness. It is plain that
he hates sin, when nothing less than the blood of Christ would
satisfy for it. And it would not agree with his justice to
demand the debt, when the Surety has paid it, and he has
accepted that payment in full satisfaction.

#27-31 God will have the great work of the justification and
salvation of sinners carried on from first to last, so as to
shut out boasting. Now, if we were saved by our own works,
boasting would not be excluded. But the way of justification by
faith for ever shuts out boasting. Yet believers are not left to
be lawless; faith is a law, it is a working grace, wherever it
is in truth. By faith, not in this matter an act of obedience,
or a good work, but forming the relation between Christ and the
sinner, which renders it proper that the believer should be
pardoned and justified for the sake of the Saviour, and that the
unbeliever who is not thus united or related to him, should
remain under condemnation. The law is still of use to convince
us of what is past, and to direct us for the future. Though we
cannot be saved by it as a covenant, yet we own and submit to
it, as a rule in the hand of the Mediator.
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* The doctrine of justification by faith is shown by the case of
Abraham. (1-12) He received the promise through the
righteousness of faith. (13-22) And we are justified in the same
way of believing. (23-25)
 
#1-12 To meet the views of the Jews, the apostle first refers to
the example of Abraham, in whom the Jews gloried as their most
renowned forefather. However exalted in various respects, he had
nothing to boast in the presence of God, being saved by grace,
through faith, even as others. Without noticing the years which
passed before his call, and the failures at times in his
obedience, and even in his faith, it was expressly stated in
Scripture that "he believed God, and it was counted to him for
righteousness," #Ge 15:6|. From this example it is observed,
that if any man could work the full measure required by the law,
the reward must be reckoned as a debt, which evidently was not
the case even of Abraham, seeing faith was reckoned to him for
righteousness. When believers are justified by faith, "their
faith being counted for righteousness," their faith does not
justify them as a part, small or great, of their righteousness;
but as the appointed means of uniting them to Him who has chosen
as the name whereby he shall be called, "the Lord our
Righteousness." Pardoned people are the only blessed people. It
clearly appears from the Scripture, that Abraham was justified
several years before his circumcision. It is, therefore, plain
that this rite was not necessary in order to justification. It
was a sign of the original corruption of human nature. And it
was such a sign as was also an outward seal, appointed not only
to confirm God's promises to him and to his seed, and their
obligation to be the Lord's, but likewise to assure him of his
being already a real partaker of the righteousness of faith.
Thus Abraham was the spiritual forefather of all believers, who
walked after the example of his obedient faith. The seal of the
Holy Spirit in our sanctification, making us new creatures, is
the inward evidence of the righteousness of faith.

#13-22 The promise was made to Abraham long before the law. It
points at Christ, and it refers to the promise, #Ge 12:3|. In
Thee shall all families of the earth be blessed. The law worketh
wrath, by showing that every transgressor is exposed to the
Divine displeasure. As God intended to give men a title to the
promised blessings, so he appointed it to be by faith, that it
might be wholly of grace, to make it sure to all who were of the
like precious faith with Abraham, whether Jews or Gentiles, in
all ages. The justification and salvation of sinners, the taking
to himself the Gentiles who had not been a people, were a
gracious calling of things which are not, as though they were;
and this giving a being to things that were not, proves the
almighty power of God. The nature and power of Abraham's faith
are shown. He believed God's testimony, and looked for the
performance of his promise, firmly hoping when the case seemed
hopeless. It is weakness of faith, that makes a man lie poring
on the difficulties in the way of a promise. Abraham took it not
for a point that would admit of argument or debate. Unbelief is
at the bottom of all our staggerings at God's promises. The
strength of faith appeared in its victory over fears. God
honours faith; and great faith honours God. It was imputed to
him for righteousness. Faith is a grace that of all others gives
glory to God. Faith clearly is the instrument by which we
receive the righteousness of God, the redemption which is by
Christ; and that which is the instrument whereby we take or
receive it, cannot be the thing itself, nor can it be the gift
thereby taken and received. Abraham's faith did not justify him
by its own merit or value, but as giving him a part in Christ.

#23-25 The history of Abraham, and of his justification, was
recorded to teach men of after-ages; those especially to whom
the gospel was then made known. It is plain, that we are not
justified by the merit of our own works, but by faith in Jesus
Christ and his righteousness; which is the truth urged in this
and the foregoing chapter, as the great spring and foundation of
all comfort. Christ did meritoriously work our justification and
salvation by his death and passion, but the power and perfection
thereof, with respect to us, depend on his resurrection. By his
death he paid our debt, in his resurrection he received our
acquittance, #Isa 53:8|. When he was discharged, we, in Him and
together with Him, received the discharge from the guilt and
punishment of all our sins. This last verse is an abridgement or
summary of the whole gospel.
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* The happy effects of justification through faith in the
righteousness of Christ. (1-5) That we are reconciled by his
blood. (6-11) The fall of Adam brought all mankind into sin and
death. (12-14) The grace of God, through the righteousness of
Christ, has more power to bring salvation, than Adam's sin had
to bring misery, (15-19) as grace did superabound. (20,21)
 
#1-5 A blessed change takes place in the sinner's state, when he
becomes a true believer, whatever he has been. Being justified
by faith he has peace with God. The holy, righteous God, cannot
be at peace with a sinner, while under the guilt of sin.
Justification takes away the guilt, and so makes way for peace.
This is through our Lord Jesus Christ; through him as the great
Peace-maker, the Mediator between God and man. The saints' happy
state is a state of grace. Into this grace we are brought, which
teaches that we were not born in this state. We could not have
got into it of ourselves, but we are led into it, as pardoned
offenders. Therein we stand, a posture that denotes
perseverance; we stand firm and safe, upheld by the power of the
enemy. And those who have hope for the glory of God hereafter,
have enough to rejoice in now. Tribulation worketh patience, not
in and of itself, but the powerful grace of God working in and
with the tribulation. Patient sufferers have most of the Divine
consolations, which abound as afflictions abound. It works
needful experience of ourselves. This hope will not disappoint,
because it is sealed with the Holy Spirit as a Spirit of love.
It is the gracious work of the blessed Spirit to shed abroad the
love of God in the hearts of all the saints. A right sense of
God's love to us, will make us not ashamed, either of our hope,
or of our sufferings for him.

#6-11 Christ died for sinners; not only such as were useless,
but such as were guilty and hateful; such that their everlasting
destruction would be to the glory of God's justice. Christ died
to save us, not in our sins, but from our sins; and we were yet
sinners when he died for us. Nay, the carnal mind is not only an
enemy to God, but enmity itself, chap. #8:7; Col 1:21|. But God
designed to deliver from sin, and to work a great change. While
the sinful state continues, God loathes the sinner, and the
sinner loathes God, #Zec 11:8|. And that for such as these
Christ should die, is a mystery; no other such an instance of
love is known, so that it may well be the employment of eternity
to adore and wonder at it. Again; what idea had the apostle when
he supposed the case of some one dying for a righteous man? And
yet he only put it as a thing that might be. Was it not the
undergoing this suffering, that the person intended to be
benefitted might be released therefrom? But from what are
believers in Christ released by his death? Not from bodily
death; for that they all do and must endure. The evil, from
which the deliverance could be effected only in this astonishing
manner, must be more dreadful than natural death. There is no
evil, to which the argument can be applied, except that which
the apostle actually affirms, sin, and wrath, the punishment of
sin, determined by the unerring justice of God. And if, by
Divine grace, they were thus brought to repent, and to believe
in Christ, and thus were justified by the price of his
bloodshedding, and by faith in that atonement, much more through
Him who died for them and rose again, would they be kept from
falling under the power of sin and Satan, or departing finally
from him. The living Lord of all, will complete the purpose of
his dying love, by saving all true believers to the uttermost.
Having such a pledge of salvation in the love of God through
Christ, the apostle declared that believers not only rejoiced in
the hope of heaven, and even in their tribulations for Christ's
sake, but they gloried in God also, as their unchangeable Friend
and all-sufficient Portion, through Christ only.

#12-14 The design of what follows is plain. It is to exalt our
views respecting the blessings Christ has procured for us, by
comparing them with the evil which followed upon the fall of our
first father; and by showing that these blessings not only
extend to the removal of these evils, but far beyond. Adam
sinning, his nature became guilty and corrupted, and so came to
his children. Thus in him all have sinned. And death is by sin;
for death is the wages of sin. Then entered all that misery
which is the due desert of sin; temporal, spiritual, eternal
death. If Adam had not sinned, he had not died; but a sentence
of death was passed, as upon a criminal; it passed through all
men, as an infectious disease that none escape. In proof of our
union with Adam, and our part in his first transgression,
observe, that sin prevailed in the world, for many ages before
the giving of the law by Moses. And death reigned in that long
time, not only over adults who wilfully sinned, but also over
multitudes of infants, which shows that they had fallen in Adam
under condemnation, and that the sin of Adam extended to all his
posterity. He was a figure or type of Him that was to come as
Surety of a new covenant, for all who are related to Him.

#15-19 Through one man's offence, all mankind are exposed to
eternal condemnation. But the grace and mercy of God, and the
free gift of righteousness and salvation, are through Jesus
Christ, as man: yet the Lord from heaven has brought the
multitude of believers into a more safe and exalted state than
that from which they fell in Adam. This free gift did not place
them anew in a state of trial, but fixed them in a state of
justification, as Adam would have been placed, had he stood.
Notwithstanding the differences, there is a striking similarity.
As by the offence of one, sin and death prevailed to the
condemnation of all men, so by the righteousness of one, grace
prevailed to the justification of all related to Christ by
faith. Through the grace of God, the gift by grace has abounded
to many through Christ; yet multitudes choose to remain under
the dominion of sin and death, rather than to apply for the
blessings of the reign of grace. But Christ will in nowise cast
out any who are willing to come to him.

#20,21 By Christ and his righteousness, we have more and greater
privileges than we lost by the offence of Adam. The moral law
showed that many thoughts, tempers, words, and actions, were
sinful, thus transgressions were multiplied. Not making sin to
abound the more, but discovering the sinfulness of it, even as
the letting in a clearer light into a room, discovers the dust
and filth which were there before, but were not seen. The sin of
Adam, and the effect of corruption in us, are the abounding of
that offence which appeared on the entrance of the law. And the
terrors of the law make gospel comforts the more sweet. Thus God
the Holy Spirit has, by the blessed apostle, delivered to us a
most important truth, full of consolation, suited to our need as
sinners. Whatever one may have above another, every man is a
sinner against God, stands condemned by the law, and needs
pardon. A righteousness that is to justify cannot be made up of
a mixture of sin and holiness. There can be no title to an
eternal reward without a pure and spotless righteousness: let us
look for it, even to the righteousness of Christ.
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* Believers must die to sin, and live to God. (1,2) This is
urged by their Christian baptism and union with Christ. (3-10)
They are made alive to God. (11-15) And are freed from the
dominion of sin. (16-20) The end of sin is death, and of
holiness everlasting life. (21-23)
 
#1,2 The apostle is very full in pressing the necessity of
holiness. He does not explain away the free grace of the gospel,
but he shows that connexion between justification and holiness
are inseparable. Let the thought be abhorred, of continuing in
sin that grace may abound. True believers are dead to sin,
therefore they ought not to follow it. No man can at the same
time be both dead and alive. He is a fool who, desiring to be
dead unto sin, thinks he may live in it.

#3-10 Baptism teaches the necessity of dying to sin, and being
as it were buried from all ungodly and unholy pursuits, and of
rising to walk with God in newness of life. Unholy professors
may have had the outward sign of a death unto sin, and a new
birth unto righteousness, but they never passed from the family
of Satan to that of God. The corrupt nature, called the old man,
because derived from our first father Adam, is crucified with
Christ, in every true believer, by the grace derived from the
cross. It is weakened and in a dying state, though it yet
struggles for life, and even for victory. But the whole body of
sin, whatever is not according to the holy law of God, must be
done away, so that the believer may no more be the slave of sin,
but live to God, and find happiness in his service.

#11-15 The strongest motives against sin, and to enforce
holiness, are here stated. Being made free from the reign of
sin, alive unto God, and having the prospect of eternal life, it
becomes believers to be greatly concerned to advance thereto.
But, as unholy lusts are not quite rooted out in this life, it
must be the care of the Christian to resist their motions,
earnestly striving, that, through Divine grace, they may not
prevail in this mortal state. Let the thought that this state
will soon be at an end, encourage the true Christian, as to the
motions of lusts, which so often perplex and distress him. Let
us present all our powers to God, as weapons or tools ready for
the warfare, and work of righteousness, in his service. There is
strength in the covenant of grace for us. Sin shall not have
dominion. God's promises to us are more powerful and effectual
for mortifying sin, than our promises to God. Sin may struggle
in a real believer, and create him a great deal of trouble, but
it shall not have dominion; it may vex him, but it shall not
rule over him. Shall any take occasion from this encouraging
doctrine to allow themselves in the practice of any sin? Far be
such abominable thoughts, so contrary to the perfections of God,
and the design of his gospel, so opposed to being under grace.
What can be a stronger motive against sin than the love of
Christ? Shall we sin against so much goodness, and such love?

#16-20 Every man is the servant of the master to whose commands
he yields himself; whether it be the sinful dispositions of his
heart, in actions which lead to death, or the new and spiritual
obedience implanted by regeneration. The apostle rejoiced now
they obeyed from the heart the gospel, into which they were
delivered as into a mould. As the same metal becomes a new
vessel, when melted and recast in another mould, so the believer
has become a new creature. And there is great difference in the
liberty of mind and spirit, so opposite to the state of slavery,
which the true Christian has in the service of his rightful
Lord, whom he is enabled to consider as his Father, and himself
as his son and heir, by the adoption of grace. The dominion of
sin consists in being willingly slaves thereto, not in being
harassed by it as a hated power, struggling for victory. Those
who now are the servants of God, once were the slaves of sin.

#21-23 The pleasure and profit of sin do not deserve to be
called fruit. Sinners are but ploughing iniquity, sowing vanity,
and reaping the same. Shame came into the world with sin, and is
still the certain effect of it. The end of sin is death. Though
the way may seem pleasant and inviting, yet it will be
bitterness in the latter end. From this condemnation the
believer is set at liberty, when made free from sin. If the
fruit is unto holiness, if there is an active principle of true
and growing grace, the end will be everlasting life; a very
happy end! Though the way is up-hill, though it is narrow,
thorny, and beset, yet everlasting life at the end of it is
sure. The gift of God is eternal life. And this gift is through
Jesus Christ our Lord. Christ purchased it, prepared it,
prepares us for it, preserves us to it; he is the All in all in
our salvation.
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* Believers are united to Christ, that they may bring forth
fruit unto God. (1-6) The use and excellence of the law. (7-13)
The spiritual conflicts between corruption and grace in a
believer. (14-25)
 
#1-6 So long as a man continues under the law as a covenant, and
seeks justification by his own obedience, he continues the slave
of sin in some form. Nothing but the Spirit of life in Christ
Jesus, can make any sinner free from the law of sin and death.
Believers are delivered from that power of the law, which
condemns for the sins committed by them. And they are delivered
from that power of the law which stirs up and provokes the sin
that dwells in them. Understand this not of the law as a rule,
but as a covenant of works. In profession and privilege, we are
under a covenant of grace, and not under a covenant of works;
under the gospel of Christ, not under the law of Moses. The
difference is spoken of under the similitude or figure of being
married to a new husband. The second marriage is to Christ. By
death we are freed from obligation to the law as a covenant, as
the wife is from her vows to her husband. In our believing
powerfully and effectually, we are dead to the law, and have no
more to do with it than the dead servant, who is freed from his
master, has to do with his master's yoke. The day of our
believing, is the day of being united to the Lord Jesus. We
enter upon a life of dependence on him, and duty to him. Good
works are from union with Christ; as the fruitfulness of the
vine is the product of its being united to its roots; there is
no fruit to God, till we are united to Christ. The law, and the
greatest efforts of one under the law, still in the flesh, under
the power of corrupt principles, cannot set the heart right with
regard to the love of God, overcome worldly lusts, or give truth
and sincerity in the inward parts, or any thing that comes by
the special sanctifying influences of the Holy Spirit. Nothing
more than a formal obedience to the outward letter of any
precept, can be performed by us, without the renewing,
new-creating grace of the new covenant.

#7-13 There is no way of coming to that knowledge of sin, which
is necessary to repentance, and therefore to peace and pardon,
but by trying our hearts and lives by the law. In his own case
the apostle would not have known the sinfulness of his thoughts,
motives, and actions, but by the law. That perfect standard
showed how wrong his heart and life were, proving his sins to be
more numerous than he had before thought, but it did not contain
any provision of mercy or grace for his relief. He is ignorant
of human nature and the perverseness of his own heart, who does
not perceive in himself a readiness to fancy there is something
desirable in what is out of reach. We may perceive this in our
children, though self-love makes us blind to it in ourselves.
The more humble and spiritual any Christian is, the more clearly
will he perceive that the apostle describes the true believer,
from his first convictions of sin to his greatest progress in
grace, during this present imperfect state. St. Paul was once a
Pharisee, ignorant of the spirituality of the law, having some
correctness of character, without knowing his inward depravity.
When the commandment came to his conscience by the convictions
of the Holy Spirit, and he saw what it demanded, he found his
sinful mind rise against it. He felt at the same time the evil
of sin, his own sinful state, that he was unable to fulfil the
law, and was like a criminal when condemned. But though the evil
principle in the human heart produces sinful motions, and the
more by taking occasion of the commandment; yet the law is holy,
and the commandment holy, just, and good. It is not favourable
to sin, which it pursues into the heart, and discovers and
reproves in the inward motions thereof. Nothing is so good but a
corrupt and vicious nature will pervert it. The same heat that
softens wax, hardens clay. Food or medicine when taken wrong,
may cause death, though its nature is to nourish or to heal. The
law may cause death through man's depravity, but sin is the
poison that brings death. Not the law, but sin discovered by the
law, was made death to the apostle. The ruinous nature of sin,
and the sinfulness of the human heart, are here clearly shown.

#14-17 Compared with the holy rule of conduct in the law of God,
the apostle found himself so very far short of perfection, that
he seemed to be carnal; like a man who is sold against his will
to a hated master, from whom he cannot set himself at liberty. A
real Christian unwillingly serves this hated master, yet cannot
shake off the galling chain, till his powerful and gracious
Friend above, rescues him. The remaining evil of his heart is a
real and humbling hinderance to his serving God as angels do and
the spirits of just made perfect. This strong language was the
result of St. Paul's great advance in holiness, and the depth of
his self-abasement and hatred of sin. If we do not understand
this language, it is because we are so far beneath him in
holiness, knowledge of the spirituality of God's law, and the
evil of our own hearts, and hatred of moral evil. And many
believers have adopted the apostle's language, showing that it
is suitable to their deep feelings of abhorrence of sin, and
self-abasement. The apostle enlarges on the conflict he daily
maintained with the remainder of his original depravity. He was
frequently led into tempers, words, or actions, which he did not
approve or allow in his renewed judgement and affections. By
distinguishing his real self, his spiritual part, from the self,
or flesh, in which sin dwelt, and by observing that the evil
actions were done, not by him, but by sin dwelling in him, the
apostle did not mean that men are not accountable for their
sins, but he teaches the evil of their sins, by showing that
they are all done against reason and conscience. Sin dwelling in
a man, does not prove its ruling, or having dominion over him.
If a man dwells in a city, or in a country, still he may not
rule there.

#18-22 The more pure and holy the heart is, it will have the
more quick feeling as to the sin that remains in it. The
believer sees more of the beauty of holiness and the excellence
of the law. His earnest desires to obey, increase as he grows in
grace. But the whole good on which his will is fully bent, he
does not do; sin ever springing up in him, through remaining
corruption, he often does evil, though against the fixed
determination of his will. The motions of sin within grieved the
apostle. If by the striving of the flesh against the Spirit, was
meant that he could not do or perform as the Spirit suggested,
so also, by the effectual opposition of the Spirit, he could not
do what the flesh prompted him to do. How different this case
from that of those who make themselves easy with regard to the
inward motions of the flesh prompting them to evil; who, against
the light and warning of conscience, go on, even in outward
practice, to do evil, and thus, with forethought, go on in the
road to perdition! For as the believer is under grace, and his
will is for the way of holiness, he sincerely delights in the
law of God, and in the holiness which it demands, according to
his inward man; that new man in him, which after God is created
in true holiness.

#23-25 This passage does not represent the apostle as one that
walked after the flesh, but as one that had it greatly at heart,
not to walk so. And if there are those who abuse this passage,
as they also do the other Scriptures, to their own destruction,
yet serious Christians find cause to bless God for having thus
provided for their support and comfort. We are not, because of
the abuse of such as are blinded by their own lusts, to find
fault with the scripture, or any just and well warranted
interpretation of it. And no man who is not engaged in this
conflict, can clearly understand the meaning of these words, or
rightly judge concerning this painful conflict, which led the
apostle to bemoan himself as a wretched man, constrained to what
he abhorred. He could not deliver himself; and this made him the
more fervently thank God for the way of salvation revealed
through Jesus Christ, which promised him, in the end,
deliverance from this enemy. So then, says he, I myself, with my
mind, my prevailing judgement, affections, and purposes, as a
regenerate man, by Divine grace, serve and obey the law of God;
but with the flesh, the carnal nature, the remains of depravity,
I serve the law of sin, which wars against the law of my mind.
Not serving it so as to live in it, or to allow it, but as
unable to free himself from it, even in his very best state, and
needing to look for help and deliverance out of himself. It is
evident that he thanks God for Christ, as our deliverer, as our
atonement and righteousness in himself, and not because of any
holiness wrought in us. He knew of no such salvation, and
disowned any such title to it. He was willing to act in all
points agreeable to the law, in his mind and conscience, but was
hindered by indwelling sin, and never attained the perfection
the law requires. What can be deliverance for a man always
sinful, but the free grace of God, as offered in Christ Jesus?
The power of Divine grace, and of the Holy Spirit, could root
out sin from our hearts even in this life, if Divine wisdom had
not otherwise thought fit. But it is suffered, that Christians
might constantly feel, and understand thoroughly, the wretched
state from which Divine grace saves them; might be kept from
trusting in themselves; and might ever hold all their
consolation and hope, from the rich and free grace of God in
Christ.
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* The freedom of believers from condemnation. (1-9) Their
privileges as being the children of God. (10-17) Their hopeful
prospects under tribulations. (18-25) Their assistance from the
Spirit in prayer. (26,27) Their interest in the love of God.
(28-31) Their final triumph, through Christ. (32-39)

#1-9 Believers may be chastened of the Lord, but will not be
condemned with the world. By their union with Christ through
faith, they are thus secured. What is the principle of their
walk; the flesh or the Spirit, the old or the new nature,
corruption or grace? For which of these do we make provision, by
which are we governed? The unrenewed will is unable to keep any
commandment fully. And the law, besides outward duties, requires
inward obedience. God showed abhorrence of sin by the sufferings
of his Son in the flesh, that the believer's person might be
pardoned and justified. Thus satisfaction was made to Divine
justice, and the way of salvation opened for the sinner. By the
Spirit the law of love is written upon the heart, and though the
righteousness of the law is not fulfilled by us, yet, blessed be
God, it is fulfilled in us; there is that in all true believers,
which answers the intention of the law. The favour of God, the
welfare of the soul, the concerns of eternity, are the things of
the Spirit, which those that are after the Spirit do mind. Which
way do our thoughts move with most pleasure? Which way go our
plans and contrivances? Are we most wise for the world, or for
our souls? Those that live in pleasure are dead, #1Ti 5:6|. A
sanctified soul is a living soul; and that life is peace. The
carnal mind is not only an enemy to God, but enmity itself. The
carnal man may, by the power of Divine grace, be made subject to
the law of God, but the carnal mind never can; that must be
broken and driven out. We may know our real state and character
by inquiring whether we have the Spirit of God and Christ, or
not, ver. 9. Ye are not in the flesh, but in the Spirit. Having
the Spirit of Christ, means having a turn of mind in some degree
like the mind that was in Christ Jesus, and is to be shown by a
life and conversation suitable to his precepts and example.

#10-17 If the Spirit be in us, Christ is in us. He dwells in the
heart by faith. Grace in the soul is its new nature; the soul is
alive to God, and has begun its holy happiness which shall
endure for ever. The righteousness of Christ imputed, secures
the soul, the better part, from death. From hence we see how
much it is our duty to walk, not after the flesh, but after the
Spirit. If any habitually live according to corrupt lustings,
they will certainly perish in their sins, whatever they profess.
And what can a worldly life present, worthy for a moment to be
put against this noble prize of our high calling? Let us then,
by the Spirit, endeavour more and more to mortify the flesh.
Regeneration by the Holy Spirit brings a new and Divine life to
the soul, though in a feeble state. And the sons of God have the
Spirit to work in them the disposition of children; they have
not the spirit of bondage, which the Old Testament church was
under, through the darkness of that dispensation. The Spirit of
adoption was not then plentifully poured out. Also it refers to
that spirit of bondage, under which many saints were at their
conversion. Many speak peace to themselves, to whom God does not
speak peace. But those who are sanctified, have God's Spirit
witnessing with their spirits, in and by his speaking peace to
the soul. Though we may now seem to be losers for Christ, we
shall not, we cannot, be losers by him in the end.

#18-25 The sufferings of the saints strike no deeper than the
things of time, last no longer than the present time, are light
afflictions, and but for a moment. How vastly different are the
sentence of the word and the sentiment of the world, concerning
the sufferings of this present time! Indeed the whole creation
seems to wait with earnest expectation for the period when the
children of God shall be manifested in the glory prepared for
them. There is an impurity, deformity, and infirmity, which has
come upon the creature by the fall of man. There is an enmity of
one creature to another. And they are used, or abused rather, by
men as instruments of sin. Yet this deplorable state of the
creation is in hope. God will deliver it from thus being held in
bondage to man's depravity. The miseries of the human race,
through their own and each other's wickedness, declare that the
world is not always to continue as it is. Our having received
the first-fruits of the Spirit, quickens our desires, encourages
our hopes, and raises our expectations. Sin has been, and is,
the guilty cause of all the suffering that exists in the
creation of God. It has brought on the woes of earth; it has
kindled the flames of hell. As to man, not a tear has been shed,
not a groan has been uttered, not a pang has been felt, in body
or mind, that has not come from sin. This is not all; sin is to
be looked at as it affects the glory of God. Of this how
fearfully regardless are the bulk of mankind! Believers have
been brought into a state of safety; but their comfort consists
rather in hope than in enjoyment. From this hope they cannot be
turned by the vain expectation of finding satisfaction in the
things of time and sense. We need patience, our way is rough and
long; but He that shall come, will come, though he seems to
tarry.

#26,27 Though the infirmities of Christians are many and great,
so that they would be overpowered if left to themselves, yet the
Holy Spirit supports them. The Spirit, as an enlightening
Spirit, teaches us what to pray for; as a sanctifying Spirit,
works and stirs up praying graces; as a comforting Spirit,
silences our fears, and helps us over all discouragements. The
Holy Spirit is the spring of all desires toward God, which are
often more than words can utter. The Spirit who searches the
hearts, can perceive the mind and will of the spirit, the
renewed mind, and advocates his cause. The Spirit makes
intercession to God, and the enemy prevails not.

#28-31 That is good for the saints which does their souls good.
Every providence tends to the spiritual good of those that love
God; in breaking them off from sin, bringing them nearer to God,
weaning them from the world, and fitting them for heaven. When
the saints act out of character, corrections will be employed to
bring them back again. And here is the order of the causes of
our salvation, a golden chain, one which cannot be broken. 1.
Whom he did foreknow, he also did predestinate to be conformed
to the image of his Son. All that God designed for glory and
happiness as the end, he decreed to grace and holiness as the
way. The whole human race deserved destruction; but for reasons
not perfectly known to us, God determined to recover some by
regeneration and the power of his grace. He predestinated, or
before decreed, that they should be conformed to the image of
his Son. In this life they are in part renewed, and walk in his
steps. 2. Whom he did predestinate, them he also called. It is
an effectual call, from self and earth to God, and Christ, and
heaven, as our end; from sin and vanity to grace and holiness,
as our way. This is the gospel call. The love of God, ruling in
the hearts of those who once were enemies to him, proves that
they have been called according to his purpose. 3. Whom he
called, them he also justified. None are thus justified but
those that are effectually called. Those who stand out against
the gospel call, abide under guilt and wrath. 4. Whom he
justified, them he also glorified. The power of corruption being
broken in effectual calling, and the guilt of sin removed in
justification, nothing can come between that soul and glory.
This encourages our faith and hope; for, as for God, his way,
his work, is perfect. The apostle speaks as one amazed, and
swallowed up in admiration, wondering at the height and depth,
and length and breadth, of the love of Christ, which passeth
knowledge. The more we know of other things, the less we wonder;
but the further we are led into gospel mysteries, the more we
are affected by them. While God is for us, and we keep in his
love, we may with holy boldness defy all the powers of darkness.

#32-39 All things whatever, in heaven and earth, are not so
great a display of God's free love, as the gift of his coequal
Son to be the atonement on the cross for the sin of man; and all
the rest follows upon union with him, and interest in him. All
things, all which can be the causes or means of any real good to
the faithful Christian. He that has prepared a crown and a
kingdom for us, will give us what we need in the way to it. Men
may justify themselves, though the accusations are in full force
against them; but if God justifies, that answers all. By Christ
we are thus secured. By the merit of his death he paid our debt.
Yea, rather that is risen again. This is convincing evidence
that Divine justice was satisfied. We have such a Friend at the
right hand of God; all power is given to him. He is there,
making intercession. Believer! does your soul say within you, Oh
that he were mine! and oh that I were his; that I could please
him and live to him! Then do not toss your spirit and perplex
your thoughts in fruitless, endless doubtings, but as you are
convinced of ungodliness, believe on Him who justifies the
ungodly. You are condemned, yet Christ is dead and risen. Flee
to Him as such. God having manifested his love in giving his own
Son for us, can we think that any thing should turn aside or do
away that love? Troubles neither cause nor show any abatement of
his love. Whatever believers may be separated from, enough
remains. None can take Christ from the believer: none can take
the believer from Him; and that is enough. All other hazards
signify nothing. Alas, poor sinners! though you abound with the
possessions of this world, what vain things are they! Can you
say of any of them, Who shall separate us? You may be removed
from pleasant dwellings, and friends, and estates. You may even
live to see and seek your parting. At last you must part, for
you must die. Then farewell, all this world accounts most
valuable. And what hast thou left, poor soul, who hast not
Christ, but that which thou wouldest gladly part with, and canst
not; the condemning guilt of all thy sins! But the soul that is
in Christ, when other things are pulled away, cleaves to Christ,
and these separations pain him not. Yea, when death comes, that
breaks all other unions, even that of the soul and body, it
carries the believer's soul into the nearest union with its
beloved Lord Jesus, and the full enjoyment of him for ever.
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* The apostle's concern that his countrymen were strangers to
the gospel. (1-5) The promises are made good to the spiritual
seed of Abraham. (6-13) Answers to objections against God's
sovereign conduct, in exercising mercy and justice. (14-24) This
sovereignty is in God's dealing both with Jews and Gentiles.
(25-29) The falling short of the Jews is owing to their seeking
justification, not by faith, but by the works of the law.
(30-33)
 
#1-5 Being about to discuss the rejection of the Jews and the
calling of the Gentiles, and to show that the whole agrees with
the sovereign electing love of God, the apostle expresses
strongly his affection for his people. He solemnly appeals to
Christ; and his conscience, enlightened and directed by the Holy
Spirit, bore witness to his sincerity. He would submit to be
treated as "accursed," to be disgraced, crucified; and even for
a time be in the deepest horror and distress; if he could rescue
his nation from the destruction about to come upon them for
their obstinate unbelief. To be insensible to the eternal
condition of our fellow-creatures, is contrary both to the love
required by the law, and the mercy of the gospel. They had long
been professed worshippers of Jehovah. The law, and the national
covenant which was grounded thereon, belonged to them. The
temple worship was typical of salvation by the Messiah, and the
means of communion with God. All the promises concerning Christ
and his salvation were given to them. He is not only over all,
as Mediator, but he is God blessed for ever.

#6-13 The rejection of the Jews by the gospel dispensation, did
not break God's promise to the patriarchs. The promises and
threatenings shall be fulfilled. Grace does not run in the
blood; nor are saving benefits always found with outward church
privileges. Not only some of Abraham's seed were chosen, and
others not, but God therein wrought according to the counsel of
his own will. God foresaw both Esau and Jacob as born in sin, by
nature children of wrath even as others. If left to themselves
they would have continued in sin through life; but for wise and
holy reasons, not made known to us, he purposed to change
Jacob's heart, and to leave Esau to his perverseness. This
instance of Esau and Jacob throws light upon the Divine conduct
to the fallen race of man. The whole Scripture shows the
difference between the professed Christian and the real
believer. Outward privileges are bestowed on many who are not
the children of God. There is, however, full encouragement to
diligent use of the means of grace which God has appointed.

#14-24 Whatever God does, must be just. Wherein the holy, happy
people of God differ from others, God's grace alone makes them
differ. In this preventing, effectual, distinguishing grace, he
acts as a benefactor, whose grace is his own. None have deserved
it; so that those who are saved, must thank God only; and those
who perish, must blame themselves only, #Hos 13:9|. God is bound
no further than he has been pleased to bind himself by his own
covenant and promise, which is his revealed will. And this is,
that he will receive, and not cast out, those that come to
Christ; but the drawing of souls in order to that coming, is an
anticipating, distinguishing favour to whom he will. Why does he
yet find fault? This is not an objection to be made by the
creature against his Creator, by man against God. The truth, as
it is in Jesus, abases man as nothing, as less than nothing, and
advances God as sovereign Lord of all. Who art thou that art so
foolish, so feeble, so unable to judge the Divine counsels? It
becomes us to submit to him, not to reply against him. Would not
men allow the infinite God the same sovereign right to manage
the affairs of the creation, as the potter exercises in
disposing of his clay, when of the same lump he makes one vessel
to a more honourable, and one to a meaner use? God could do no
wrong, however it might appear to men. God will make it appear
that he hates sin. Also, he formed vessels filled with mercy.
Sanctification is the preparation of the soul for glory. This is
God's work. Sinners fit themselves for hell, but it is God who
prepares saints for heaven; and all whom God designs for heaven
hereafter, he fits for heaven now. Would we know who these
vessels of mercy are? Those whom God has called; and these not
of the Jews only, but of the Gentiles. Surely there can be no
unrighteousness in any of these Divine dispensations. Nor in
God's exercising long-suffering, patience, and forbearance
towards sinners under increasing guilt, before he brings utter
destruction upon them. The fault is in the hardened sinner
himself. As to all who love and fear God, however such truths
appear beyond their reason to fathom, yet they should keep
silence before him. It is the Lord alone who made us to differ;
we should adore his pardoning mercy and new-creating grace, and
give diligence to make our calling and election sure.

#25-29 The rejecting of the Jews, and the taking in the
Gentiles, were foretold in the Old Testament. It tends very much
to the clearing of a truth, to observe how the Scripture is
fulfilled in it. It is a wonder of Divine power and mercy that
there are any saved: for even those left to be a seed, if God
had dealt with them according to their sins, had perished with
the rest. This great truth this Scripture teaches us. Even among
the vast number of professing Christians it is to be feared that
only a remnant will be saved.

#30-33 The Gentiles knew not their guilt and misery, therefore
were not careful to procure a remedy. Yet they attained to
righteousness by faith. Not by becoming proselytes to the Jewish
religion, and submitting to the ceremonial law; but by embracing
Christ, and believing in him, and submitting to the gospel. The
Jews talked much of justification and holiness, and seemed very
ambitious to be the favourites of God. They sought, but not in
the right way, not in the humbling way, not in the appointed
way. Not by faith, not by embracing Christ, depending upon
Christ, and submitting to the gospel. They expected
justification by observing the precepts and ceremonies of the
law of Moses. The unbelieving Jews had a fair offer of
righteousness, life, and salvation, made them upon gospel terms,
which they did not like, and would not accept. Have we sought to
know how we may be justified before God, seeking that blessing
in the way here pointed out, by faith in Christ, as the Lord our
Righteousness? Then we shall not be ashamed in that awful day,
when all refuges of lies shall be swept away, and the Divine
wrath shall overflow every hiding-place but that which God hath
prepared in his own Son.
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* The apostle's earnest desire for the salvation of the Jews.
(1-4) The difference between the righteousness of the law, and
the righteousness of faith. (5-11) The Gentiles stand on a level
with the Jews, in justification and salvation. (12-17) The Jews
might know this from Old Testament prophecies. (18-21)
 
#1-4 The Jews built on a false foundation, and refused to come
to Christ for free salvation by faith, and numbers in every age
do the same in various ways. The strictness of the law showed
men their need of salvation by grace, through faith. And the
ceremonies shadowed forth Christ as fulfilling the
righteousness, and bearing the curse of the law. So that even
under the law, all who were justified before God, obtained that
blessing by faith, whereby they were made partakers of the
perfect righteousness of the promised Redeemer. The law is not
destroyed, nor the intention of the Lawgiver disappointed; but
full satisfaction being made by the death of Christ for our
breach of the law, the end is gained. That is, Christ has
fulfilled the whole law, therefore whoever believeth in him, is
counted just before God, as much as though he had fulfilled the
whole law himself. Sinners never could go on in vain fancies of
their own righteousness, if they knew the justice of God as a
Governor, or his righteousness as a Saviour.

#5-11 The self-condemned sinner need not perplex himself how
this righteousness may be found. When we speak of looking upon
Christ, and receiving, and feeding upon him, it is not Christ in
heaven, nor Christ in the deep, that we mean; but Christ in the
promise, Christ offered in the word. Justification by faith in
Christ is a plain doctrine. It is brought before the mind and
heart of every one, thus leaving him without excuse for
unbelief. If a man confessed faith in Jesus, as the Lord and
Saviour of lost sinners, and really believed in his heart that
God had raised him from the dead, thus showing that he had
accepted the atonement, he should be saved by the righteousness
of Christ, imputed to him through faith. But no faith is
justifying which is not powerful in sanctifying the heart, and
regulating all its affections by the love of Christ. We must
devote and give up to God our souls and our bodies: our souls in
believing with the heart, and our bodies in confessing with the
mouth. The believer shall never have cause to repent his
confident trust in the Lord Jesus. Of such faith no sinner shall
be ashamed before God; and he ought to glory in it before men.

#12-17 There is not one God to the Jews, more kind, and another
to the Gentiles, who is less kind; the Lord is a Father to all
men. The promise is the same to all, who call on the name of the
Lord Jesus as the Son of God, as God manifest in the flesh. All
believers thus call upon the Lord Jesus, and none else will do
so humbly or sincerely. But how should any call on the Lord
Jesus, the Divine Saviour, who had not heard of him? And what is
the life of a Christian but a life of prayer? It shows that we
feel our dependence on him, and are ready to give up ourselves
to him, and have a believing expectation of our all from him. It
was necessary that the gospel should be preached to the
Gentiles. Somebody must show them what they are to believe. How
welcome the gospel ought to be to those to whom it was preached!
The gospel is given, not only to be known and believed, but to
be obeyed. It is not a system of notions, but a rule of
practice. The beginning, progress, and strength of faith is by
hearing. But it is only hearing the word, as the word of God
that will strengthen faith.

#18-21 Did not the Jews know that the Gentiles were to be called
in? They might have known it from Moses and Isaiah. Isaiah
speaks plainly of the grace and favour of God, as going before
in the receiving of the Gentiles. Was not this our own case? Did
not God begin in love, and make himself known to us when we did
not ask after him? The patience of God towards provoking sinners
is wonderful. The time of God's patience is called a day, light
as day, and fit for work and business; but limited as a day, and
there is a night at the end of it. God's patience makes man's
disobedience worse, and renders that the more sinful. We may
wonder at the mercy of God, that his goodness is not overcome by
man's badness; we may wonder at the wickedness of man, that his
badness is not overcome by God's goodness. And it is a matter of
joy to think that God has sent the message of grace to so many
millions, by the wide spread of his gospel.
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* The rejection of the Jews is not universal. (1-10) God
overruled their unbelief for making the Gentiles partakers of
gospel privileges. (11-21) The Gentiles cautioned against pride
and unbelief, The Jews shall be called as a nation, and brought
into God's visible covenant again. (22-32) A solemn adoring of
the wisdom, goodness, and justice of God. (33-36)
 
#1-10 There was a chosen remnant of believing Jews, who had
righteousness and life by faith in Jesus Christ. These were kept
according to the election of grace. If then this election was of
grace, it could not be of works, either performed or foreseen.
Every truly good disposition in a fallen creature must be the
effect, therefore it cannot be the cause, of the grace of God
bestowed on him. Salvation from the first to the last must be
either of grace or of debt. These things are so directly
contrary to each other that they cannot be blended together. God
glorifies his grace by changing the hearts and tempers of the
rebellious. How then should they wonder and praise him! The
Jewish nation were as in a deep sleep, without knowledge of
their danger, or concern about it; having no sense of their need
of the Saviour, or of their being upon the borders of eternal
ruin. David, having by the Spirit foretold the sufferings of
Christ from his own people, the Jews, foretells the dreadful
judgments of God upon them for it, #Ps 69|. This teaches us how
to understand other prayers of David against his enemies; they
are prophecies of the judgments of God, not expressions of his
own anger. Divine curses will work long; and we have our eyes
darkened, if we are bowed down in worldly-mindedness.

#11-21 The gospel is the greatest riches of every place where it
is. As therefore the righteous rejection of the unbelieving
Jews, was the occasion of so large a multitude of the Gentiles
being reconciled to God, and at peace with him; the future
receiving of the Jews into the church would be such a change, as
would resemble a general resurrection of the dead in sin to a
life of righteousness. Abraham was as the root of the church.
The Jews continued branches of this tree till, as a nation, they
rejected the Messiah; after that, their relation to Abraham and
to God was, as it were, cut off. The Gentiles were grafted into
this tree in their room; being admitted into the church of God.
Multitudes were made heirs of Abraham's faith, holiness and
blessedness. It is the natural state of every one of us, to be
wild by nature. Conversion is as the grafting in of wild
branches into the good olive. The wild olive was often ingrafted
into the fruitful one when it began to decay, and this not only
brought forth fruit, but caused the decaying olive to revive and
flourish. The Gentiles, of free grace, had been grafted in to
share advantages. They ought therefore to beware of
self-confidence, and every kind of pride or ambition; lest,
having only a dead faith, and an empty profession, they should
turn from God, and forfeit their privileges. If we stand at all,
it is by faith; we are guilty and helpless in ourselves, and are
to be humble, watchful, afraid of self-deception, or of being
overcome by temptation. Not only are we at first justified by
faith, but kept to the end in that justified state by faith
only; yet, by a faith which is not alone, but which worketh by
love to God and man.

#22-32 Of all judgments, spiritual judgments are the sorest; of
these the apostle is here speaking. The restoration of the Jews
is, in the course of things, far less improbable than the call
of the Gentiles to be the children of Abraham; and though others
now possess these privileges, it will not hinder their being
admitted again. By rejecting the gospel, and by their
indignation at its being preached to the Gentiles, the Jews were
become enemies to God; yet they are still to be favoured for the
sake of their pious fathers. Though at present they are enemies
to the gospel, for their hatred to the Gentiles; yet, when God's
time is come, that will no longer exist, and God's love to their
fathers will be remembered. True grace seeks not to confine
God's favour. Those who find mercy themselves, should endeavour
that through their mercy others also may obtain mercy. Not that
the Jews will be restored to have their priesthood, and temple,
and ceremonies again; an end is put to all these; but they are
to be brought to believe in Christ, the true become one
sheep-fold with the Gentiles, under Christ the Great Shepherd.
The captivities of Israel, their dispersion, and their being
shut out from the church, are emblems of the believer's
corrections for doing wrong; and the continued care of the Lord
towards that people, and the final mercy and blessed restoration
intended for them, show the patience and love of God.

#33-36 The apostle Paul knew the mysteries of the kingdom of God
as well as ever any man; yet he confesses himself at a loss; and
despairing to find the bottom, he humbly sits down at the brink,
and adores the depth. Those who know most in this imperfect
state, feel their own weakness most. There is not only depth in
the Divine counsels, but riches; abundance of that which is
precious and valuable. The Divine counsels are complete; they
have not only depth and height, but breadth and length, #Eph
3:18|, and that passing knowledge. There is that vast distance
and disproportion between God and man, between the Creator and
the creature, which for ever shuts us from knowledge of his
ways. What man shall teach God how to govern the world? The
apostle adores the sovereignty of the Divine counsels. All
things in heaven and earth, especially those which relate to our
salvation, that belong to our peace, are all of him by way of
creation, through him by way of providence, that they may be to
him in their end. Of God, as the Spring and Fountain of all;
through Christ, to God, as the end. These include all God's
relations to his creatures; if all are of Him, and through Him,
all should be to Him, and for Him. Whatever begins, let God's
glory be the end: especially let us adore him when we talk of
the Divine counsels and actings. The saints in heaven never
dispute, but always praise.
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* Believers are to dedicate themselves to God. (1,2) To be
humble, and faithfully to use their spiritual gifts, in their
respective stations. (3-8) Exhortations to various duties.
(9-16) And to peaceable conduct towards all men, with
forbearance and benevolence. (17-21)
 
#1,2 The apostle having closed the part of his epistle wherein
he argues and proves various doctrines which are practically
applied, here urges important duties from gospel principles. He
entreated the Romans, as his brethren in Christ, by the mercies
of God, to present their bodies as a living sacrifice to Him.
This is a powerful appeal. We receive from the Lord every day
the fruits of his mercy. Let us render ourselves; all we are,
all we have, all we can do: and after all, what return is it for
such very rich receivings? It is acceptable to God: a reasonable
service, which we are able and ready to give a reason for, and
which we understand. Conversion and sanctification are the
renewing of the mind; a change, not of the substance, but of the
qualities of the soul. The progress of sanctification, dying to
sin more and more, and living to righteousness more and more, is
the carrying on this renewing work, till it is perfected in
glory. The great enemy to this renewal is, conformity to this
world. Take heed of forming plans for happiness, as though it
lay in the things of this world, which soon pass away. Do not
fall in with the customs of those who walk in the lusts of the
flesh, and mind earthly things. The work of the Holy Ghost first
begins in the understanding, and is carried on to the will,
affections, and conversation, till there is a change of the
whole man into the likeness of God, in knowledge, righteousness,
and true holiness. Thus, to be godly, is to give up ourselves to
God.

#3-8 Pride is a sin in us by nature; we need to be cautioned and
armed against it. All the saints make up one body in Christ, who
is the Head of the body, and the common Centre of their unity.
In the spiritual body, some are fitted for and called to one
sort of work; others for another sort of work. We are to do all
the good we can, one to another, and for the common benefit. If
we duly thought about the powers we have, and how far we fail
properly to improve them, it would humble us. But as we must not
be proud of our talents, so we must take heed lest, under a
pretence of humility and self-denial, we are slothful in laying
out ourselves for the good of others. We must not say, I am
nothing, therefore I will sit still, and do nothing; but, I am
nothing in myself, and therefore I will lay out myself to the
utmost, in the strength of the grace of Christ. Whatever our
gifts or situations may be, let us try to employ ourselves
humbly, diligently, cheerfully, and in simplicity; not seeking
our own credit or profit, but the good of many, for this world
and that which is to come.

#9-16 The professed love of Christians to each other should be
sincere, free from deceit, and unmeaning and deceitful
compliments. Depending on Divine grace, they must detest and
dread all evil, and love and delight in whatever is kind and
useful. We must not only do that which is good, but we must
cleave to it. All our duty towards one another is summed up in
one word, love. This denotes the love of parents to their
children; which is more tender and natural than any other;
unforced, unconstrained. And love to God and man, with zeal for
the gospel, will make the wise Christian diligent in all his
wordly business, and in gaining superior skill. God must be
served with the spirit, under the influences of the Holy Spirit.
He is honoured by our hope and trust in him, especially when we
rejoice in that hope. He is served, not only by working for him,
but by sitting still quietly, when he calls us to suffer.
Patience for God's sake, is true piety. Those that rejoice in
hope, are likely to be patient in tribulation. We should not be
cold in the duty of prayer, nor soon weary of it. Not only must
there be kindness to friends and brethren, but Christians must
not harbour anger against enemies. It is but mock love, which
rests in words of kindness, while our brethren need real
supplies, and it is in our power to furnish them. Be ready to
entertain those who do good: as there is occasion, we must
welcome strangers. Bless, and curse not. It means thorough good
will; not, bless them when at prayer, and curse them at other
times; but bless them always, and curse not at all. True
Christian love will make us take part in the sorrows and joys of
each other. Labour as much as you can to agree in the same
spiritual truths; and when you come short of that, yet agree in
affection. Look upon worldly pomp and dignity with holy
contempt. Do not mind it; be not in love with it. Be reconciled
to the place God in his providence puts you in, whatever it be.
Nothing is below us, but sin. We shall never find in our hearts
to condescend to others, while we indulge conceit of ourselves;
therefore that must be mortified.

#17-21 Since men became enemies to God, they have been very
ready to be enemies one to another. And those that embrace
religion, must expect to meet with enemies in a world whose
smiles seldom agree with Christ's. Recompense to no man evil for
evil. That is a brutish recompence, befitting only animals,
which are not conscious of any being above them, or of any
existence hereafter. And not only do, but study and take care to
do, that which is amiable and creditable, and recommends
religion to all with whom you converse. Study the things that
make for peace; if it be possible, without offending God and
wounding conscience. Avenge not yourselves. This is a hard
lesson to corrupt nature, therefore a remedy against it is
added. Give place unto wrath. When a man's passion is up, and
the stream is strong, let it pass off; lest it be made to rage
the more against us. The line of our duty is clearly marked out,
and if our enemies are not melted by persevering kindness, we
are not to seek vengeance; they will be consumed by the fiery
wrath of that God to whom vengeance belongeth. The last verse
suggests what is not easily understood by the world; that in all
strife and contention, those that revenge are conquered, and
those that forgive are conquerors. Be not overcome of evil.
Learn to defeat ill designs against you, either to change them,
or to preserve your own peace. He that has this rule over his
spirit, is better than the mighty. God's children may be asked
whether it is not more sweet unto them than all earthly good,
that God so enables them by his Spirit, thus to feel and act.
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* The duty of subjection to governors. (1-7) Exhortations to
mutual love. (8-10) To temperance and sobriety. (11-14)
 
#1-7 The grace of the gospel teaches us submission and quiet,
where pride and the carnal mind only see causes for murmuring
and discontent. Whatever the persons in authority over us
themselves may be, yet the just power they have, must be
submitted to and obeyed. In the general course of human affairs,
rulers are not a terror to honest, quiet, and good subjects, but
to evil-doers. Such is the power of sin and corruption, that
many will be kept back from crimes only by the fear of
punishment. Thou hast the benefit of the government, therefore
do what thou canst to preserve it, and nothing to disturb it.
This directs private persons to behave quietly and peaceably
where God has set them, #1Ti 2:1,2|. Christians must not use any
trick or fraud. All smuggling, dealing in contraband goods,
withholding or evading duties, is rebellion against the express
command of God. Thus honest neighbours are robbed, who will have
to pay the more; and the crimes of smugglers, and others who
join with them, are abetted. It is painful that some professors
of the gospel should countenance such dishonest practices. The
lesson here taught it becomes all Christians to learn and
practise, that the godly in the land will always be found the
quiet and the peaceable in the land, whatever others are.

#8-10 Christians must avoid useless expense, and be careful not
to contract any debts they have not the power to discharge. They
are also to stand aloof from all venturesome speculations and
rash engagements, and whatever may expose them to the danger of
not rendering to all their due. Do not keep in any one's debt.
Give every one his own. Do not spend that on yourselves, which
you owe to others. But many who are very sensible of the
trouble, think little of the sin, of being in debt. Love to
others includes all the duties of the second table. The last
five of the ten commandments are all summed up in this royal
law, Thou shalt love thy neighbour as thyself; with the same
sincerity that thou lovest thyself, though not in the same
measure and degree. He that loves his neighbour as himself, will
desire the welfare of his neighbour. On this is built that
golden rule, of doing as we would be done by. Love is a living,
active principle of obedience to the whole law. Let us not only
avoid injuries to the persons, connexions, property, and
characters of men; but do no kind or degree of evil to any man,
and study to be useful in every station of life.

#11-14 Four things are here taught, as a Christian's directory
for his day's work. When to awake; Now; and to awake out of the
sleep of carnal security, sloth, and negligence; out of the
sleep of spiritual death, and out of the sleep of spiritual
deadness. Considering the time; a busy time; a perilous time.
Also the salvation nigh at hand. Let us mind our way, and mend
our pace, we are nearer our journey's end. Also to make
ourselves ready. The night is far spent, the day is at hand;
therefore it is time to dress ourselves. Observe what we must
put off; clothes worn in the night. Cast off the sinful works of
darkness. Observe what we must put on; how we should dress our
souls. Put on the armour of light. A Christian must reckon
himself undressed, if unarmed. The graces of the Spirit are this
armour, to secure the soul from Satan's temptations, and the
assaults of this present evil world. Put on Christ; that
includes all. Put on righteousness of Christ, for justification.
Put on the Spirit and grace of Christ, for sanctification. The
Lord Jesus Christ must be put on as Lord to rule you as Jesus to
save you; and in both, as Christ anointed and appointed by the
Father to this ruling, saving work. And how to walk. When we are
up and ready, we are not to sit still, but to appear abroad; let
us walk. Christianity teaches us how to walk so as to please
God, who ever sees us. Walk honestly as in the day; avoiding the
works of darkness. Where there are riot and drunkenness, there
usually are chambering and wantonness, and strife and envy.
Solomon puts these all together, #Pr 23:29-35|. See what
provision to make. Our great care must be to provide for our
souls: but must we take no care about our bodies? Yes; but two
things are forbidden. Perplexing ourselves with anxious,
encumbering care; and indulging ourselves in irregular desires.
Natural wants are to be answered, but evil appetites must be
checked and denied. To ask meat for our necessities, is our
duty, we are taught to pray for daily bread; but to ask meat for
our lusts, is provoking God, #Ps 78:18|.
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* The Jewish converts cautioned against judging, and Gentile
believers against despising one the other. (1-13) And the
Gentiles exhorted to take heed of giving offence in their use of
indifferent things. (14-23)
 
#1-6 Differences of opinion prevailed even among the immediate
followers of Christ and their disciples. Nor did St. Paul
attempt to end them. Compelled assent to any doctrine, or
conformity to outward observances without being convinced, would
be hypocritical and of no avail. Attempts for producing absolute
oneness of mind among Christians would be useless. Let not
Christian fellowship be disturbed with strifes of words. It will
be good for us to ask ourselves, when tempted to disdain and
blame our brethren; Has not God owned them? and if he has, dare
I disown them? Let not the Christian who uses his liberty,
despise his weak brother as ignorant and superstitious. Let not
the scrupulous believer find fault with his brother, for God
accepted him, without regarding the distinctions of meats. We
usurp the place of God, when we take upon us thus to judge the
thoughts and intentions of others, which are out of our view.
The case as to the observance of days was much the same. Those
who knew that all these things were done away by Christ's
coming, took no notice of the festivals of the Jews. But it is
not enough that our consciences consent to what we do; it is
necessary that it be certified from the word of God. Take heed
of acting against a doubting conscience. We are all apt to make
our own views the standard of truth, to deem things certain
which to others appear doubtful. Thus Christians often despise
or condemn each other, about doubtful matters of no moment. A
thankful regard to God, the Author and Giver of all our mercies,
sanctifies and sweetens them.

#7-13 Though some are weak, and others are strong, yet all must
agree not to live to themselves. No one who has given up his
name to Christ, is allowedly a self-seeker; that is against true
Christianity. The business of our lives is not to please
ourselves, but to please God. That is true Christianity, which
makes Christ all in all. Though Christians are of different
strength, capacities, and practices in lesser things, yet they
are all the Lord's; all are looking and serving, and approving
themselves to Christ. He is Lord of those that are living, to
rule them; of those that are dead, to revive them, and raise
them up. Christians should not judge or despise one another,
because both the one and the other must shortly give an account.
A believing regard to the judgment of the great day, would
silence rash judgings. Let every man search his own heart and
life; he that is strict in judging and humbling himself, will
not be apt to judge and despise his brother. We must take heed
of saying or doing things which may cause others to stumble or
to fall. The one signifies a lesser, the other a greater degree
of offence; that which may be an occasion of grief or of guilt
to our brother.

#14-18 Christ deals gently with those who have true grace,
though they are weak in it. Consider the design of Christ's
death: also that drawing a soul to sin, threatens the
destruction of that soul. Did Christ deny himself for our
brethren, so as to die for them, and shall not we deny ourselves
for them, so as to keep from any indulgence? We cannot hinder
ungoverned tongues from speaking evil; but we must not give them
any occasion. We must deny ourselves in many cases what we may
lawfully do, when our doing it may hurt our good name. Our good
often comes to be evil spoken of, because we use lawful things
in an uncharitable and selfish manner. As we value the
reputation of the good we profess and practise, let us seek that
it may not be evil-spoken of. Righteousness, peace, and joy, are
words that mean a great deal. As to God, our great concern is to
appear before him justified by Christ's death, sanctified by the
Spirit of his grace; for the righteous Lord loveth
righteousness. As to our brethren, it is to live in peace, and
love, and charity with them; following peace with all men. As to
ourselves, it is joy in the Holy Ghost; that spiritual joy
wrought by the blessed Spirit in the hearts of believers, which
respects God as their reconciled Father, and heaven as their
expected home. Regard to Christ in doing our duties, alone can
make them acceptable. Those are most pleasing to God that are
best pleased with him; and they abound most in peace and joy in
the Holy Ghost. They are approved by wise and good men; and the
opinion of others is not to be regarded.

#19-23 Many wish for peace, and talk loudly for it, who do not
follow the things that make for peace. Meekness, humility,
self-denial, and love, make for peace. We cannot edify one
another, while quarrelling and contending. Many, for meat and
drink, destroy the work of God in themselves; nothing more
destroys the soul than pampering and pleasing the flesh, and
fulfilling the lusts of it; so others are hurt, by wilful
offence given. Lawful things may be done unlawfully, by giving
offence to brethren. This takes in all indifferent things,
whereby a brother is drawn into sin or trouble; or has his
graces, his comforts, or his resolutions weakened. Hast thou
faith? It is meant of knowledge and clearness as to our
Christian liberty. Enjoy the comfort of it, but do not trouble
others by a wrong use of it. Nor may we act against a doubting
conscience. How excellent are the blessings of Christ's kingdom,
which consists not in outward rites and ceremonies, but in
righteousness, peace, and joy in the Holy Ghost! How preferable
is the service of God to all other services! and in serving him
we are not called to live and die to ourselves, but unto Christ,
whose we are, and whom we ought to serve.
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* Directions how to behave towards the weak. (1-7) All to
receive one another as brethren. (8-13) The writing and
preaching of the apostle. (14-21) His purposed journeys. (22-29)
He requests their prayers. (30-33)
 
#1-7 Christian liberty was allowed, not for our pleasure, but
for the glory of God, and the good of others. We must please our
neighbour, for the good of his soul; not by serving his wicked
will, and humouring him in a sinful way; if we thus seek to
please men, we are not the servants of Christ. Christ's whole
life was a self-denying, self-displeasing life. And he is the
most advanced Christian, who is the most conformed to Christ.
Considering his spotless purity and holiness, nothing could be
more contrary to him, than to be made sin and a curse for us,
and to have the reproaches of God fall upon him; the just for
the unjust. He bore the guilt of sin, and the curse for it; we
are only called to bear a little of the trouble of it. He bore
the presumptuous sins of the wicked; we are called only to bear
the failings of the weak. And should not we be humble,
self-denying, and ready to consider one another, who are members
one of another? The Scriptures are written for our use and
benefit, as much as for those to whom they were first given.
Those are most learned who are most mighty in the Scriptures.
That comfort which springs from the word of God, is the surest
and sweetest, and the greatest stay to hope. The Spirit as a
Comforter, is the earnest of our inheritance. This
like-mindedness must be according to the precept of Christ,
according to his pattern and example. It is the gift of God; and
a precious gift it is, for which we must earnestly seek unto
him. Our Divine Master invites his disciples, and encourages
them by showing himself as meek and lowly in spirit. The same
disposition ought to mark the conduct of his servants,
especially of the strong towards the weak. The great end in all
our actions must be, that God may be glorified; nothing more
forwards this, than the mutual love and kindness of those who
profess religion. Those that agree in Christ may well agree
among themselves.

#8-13 Christ fulfilled the prophecies and promises relating to
the Jews, and the Gentile converts could have no excuse for
despising them. The Gentiles, being brought into the church, are
companions in patience and tribulation. They should praise God.
Calling upon all the nations to praise the Lord, shows that they
shall have knowledge of him. We shall never seek to Christ till
we trust in him. And the whole plan of redemption is suited to
reconcile us to one another, as well as to our gracious God, so
that an abiding hope of eternal life, through the sanctifying
and comforting power of the Holy Spirit, may be attained. Our
own power will never reach this; therefore where this hope is,
and is abounding, the blessed Spirit must have all the glory.
"All joy and peace;" all sorts of true joy and peace, so as to
suppress doubts and fears, through the powerful working of the
Holy Spirit.

#14-21 The apostle was persuaded that the Roman Christians were
filled with a kind and affectionate spirit, as well as with
knowledge. He had written to remind them of their duties and
their dangers, because God had appointed him the minister of
Christ to the Gentiles. Paul preached to them; but what made
them sacrifices to God, was, their sanctification; not his work,
but the work of the Holy Ghost: unholy things can never be
pleasing to the holy God. The conversion of souls pertains unto
God; therefore it is the matter of Paul's glorying, not the
things of the flesh. But though a great preacher, he could not
make one soul obedient, further than the Spirit of God
accompanied his labours. He principally sought the good of those
that sat in darkness. Whatever good we do, it is Christ who does
it by us.

#22-29 The apostle sought the things of Christ more than his own
will, and would not leave his work of planting churches to go to
Rome. It concerns all to do that first which is most needful. We
must not take it ill if our friends prefer work which is
pleasing to God, before visits and compliments, which may please
us. It is justly expected from all Christians, that they should
promote every good work, especially that blessed work, the
conversion of souls. Christian society is a heaven upon earth,
an earnest of our gathering together unto Christ at the great
day. Yet it is but partial, compared with our communion with
Christ; for that only will satisfy the soul. The apostle was
going to Jerusalem, as the messenger of charity. God loves a
cheerful giver. Every thing that passes between Christians
should be a proof and instance of the union they have in Jesus
Christ. The Gentiles received the gospel of salvation from the
Jews; therefore were bound to minister to them in what was
needed for the body. Concerning what he expected from them he
speaks doubtfully; but concerning what he expected from God he
speaks confidently. We cannot expect too little from man, nor
too much from God. And how delightful and advantageous it is to
have the gospel with the fulness of its blessings! What
wonderful and happy effects does it produce, when attended with
the power of the Spirit!

#30-33 Let us learn to value the effectual fervent prayers of
the righteous. How careful should we be, lest we forfeit our
interest in the love and prayers of God's praying people! If we
have experienced the Spirit's love, let us not be wanting in
this office of kindness for others. Those that would prevail in
prayer, must strive in prayer. Those who beg the prayers of
others, must not neglect to pray for themselves. And though
Christ knows our state and wants perfectly, he will know them
from us. As God must be sought, for restraining the ill-will of
our enemies, so also for preserving and increasing the good-will
of our friends. All our joy depends upon the will of God. Let us
be earnest in prayer with and for each other, that for Christ's
sake, and by the love of the Holy Spirit, great blessings may
come upon the souls of Christians, and the labours of ministers.
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* The apostle recommends Phebe to the church at Rome, and greets
several friends there. (1-16) Cautions the church against such
as made divisions. (17-20) Christian salutations. (21-24) The
epistle concludes with ascribing glory to God. (25-27)
 
#1-16 Paul recommends Phebe to the Christians at Rome. It
becomes Christians to help one another in their affairs,
especially strangers; we know not what help we may need
ourselves. Paul asks help for one that had been helpful to many;
he that watereth shall be watered also himself. Though the care
of all the churches came upon him daily, yet he could remember
many persons, and send salutations to each, with particular
characters of them, and express concern for them. Lest any
should feel themselves hurt, as if Paul had forgotten them, he
sends his remembrances to the rest, as brethren and saints,
though not named. He adds, in the close, a general salutation to
them all, in the name of the churches of Christ.

#17-20 How earnest, how endearing are these exhortations!
Whatever differs from the sound doctrine of the Scriptures,
opens a door to divisions and offences. If truth be forsaken,
unity and peace will not last long. Many call Christ, Master and
Lord, who are far from serving him. But they serve their carnal,
sensual, worldly interests. They corrupt the head by deceiving
the heart; perverting the judgments by winding themselves into
the affections. We have great need to keep our hearts with all
diligence. It has been the common policy of seducers to set upon
those who are softened by convictions. A pliable temper is good
when under good guidance, otherwise it may be easily led astray.
Be so wise as not to be deceived, yet so simple as not to be
deceivers. The blessing the apostle expects from God, is victory
over Satan. This includes all designs and devices of Satan
against souls, to defile, disturb, and destroy them; all his
attempts to keep us from the peace of heaven here, and the
possession of heaven hereafter. When Satan seems to prevail, and
we are ready to give up all as lost, then will the God of peace
interpose in our behalf. Hold out therefore, faith and patience,
yet a little while. If the grace of Christ be with us, who can
prevail against us?

#21-24 The apostle adds affectionate remembrances from persons
with him, known to the Roman Christians. It is a great comfort
to see the holiness and usefulness of our kindred. Not many
mighty, not many noble are called, but some are. It is lawful
for believers to bear civil offices; and it were to be wished
that all offices in Christian states, and in the church, were
bestowed upon prudent and steady Christians.

#25-27 That which establishes souls, is, the plain preaching of
Jesus Christ. Our redemption and salvation by our Lord Jesus
Christ, are, without controversy, a great mystery of godliness.
And yet, blessed be God, there is as much of this mystery made
plain as will bring us to heaven, if we do not wilfully neglect
so great salvation. Life and immortality are brought to light by
the gospel, and the Sun of Righteousness is risen on the world.
The Scriptures of the prophets, what they left in writing, is
not only made plain in itself, but by it this mystery is made
known to all nations. Christ is salvation to all nations. And
the gospel is revealed, not to be talked of and disputed about,
but to be submitted to. The obedience of faith is that obedience
which is paid to the word of faith, and which comes by the grace
of faith. All the glory that passes from fallen man to God, so
as to be accepted of him, must go through the Lord Jesus, in
whom alone our persons and doings are, or can be, pleasing to
God. Of his righteousness we must make mention, even of his
only; who, as he is the Mediator of all our prayers, so he is,
and will be, to eternity, the Mediator of all our praises.
Remembering that we are called to the obedience of faith, and
that every degree of wisdom is from the only wise God, we
should, by word and deed, render glory to him through Jesus
Christ; that so the grace of our Lord Jesus Christ may be with
us for ever.
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** The Corinthian church contained some Jews, but more Gentiles,
and the apostle had to contend with the superstition of the one,
and the sinful conduct of the other. The peace of this church
was disturbed by false teachers, who undermined the influence of
the apostle. Two parties were the result; one contending
earnestly for the Jewish ceremonies, the other indulging in
excesses contrary to the gospel, to which they were especially
led by the luxury and the sins which prevailed around them. This
epistle was written to rebuke some disorderly conduct, of which
the apostle had been apprized, and to give advice as to some
points whereon his judgment was requested by the Corinthians.
Thus the scope was twofold. 1. To apply suitable remedies to the
disorders and abuses which prevailed among them. 2. To give
satisfactory answers on all the points upon which his advice had
been desired. The address, and Christian mildness, yet firmness,
with which the apostle writes, and goes on from general truths
directly to oppose the errors and evil conduct of the
Corinthians, is very remarkable. He states the truth and the
will of God, as to various matters, with great force of argument
and animation of style.
 
* A salutation and thanksgiving. (1-9) Exhortation to brotherly
love, and reproof for divisions. (10-16) The doctrine of a
crucified Saviour, as advancing the glory of God, (17-25) and
humbling the creature before him. (26-31)
 
#1-9 All Christians are by baptism dedicated and devoted to
Christ, and are under strict obligations to be holy. But in the
true church of God are all who are sanctified in Christ Jesus,
called to be saints, and who call upon him as God manifest in
the flesh, for all the blessings of salvation; who acknowledge
and obey him as their Lord, and as Lord of all; it includes no
other persons. Christians are distinguished from the profane and
atheists, that they dare not live without prayer; and they are
distinguished from Jews and pagans, that they call on the name
of Christ. Observe how often in these verses the apostle repeats
the words, Our Lord Jesus Christ. He feared not to make too
frequent or too honourable mention of him. To all who called
upon Christ, the apostle gave his usual salutation, desiring, in
their behalf, the pardoning mercy, sanctifying grace, and
comforting peace of God, through Jesus Christ. Sinners can have
no peace with God, nor any from him, but through Christ. He
gives thanks for their conversion to the faith of Christ; that
grace was given them by Jesus Christ. They had been enriched by
him with all spiritual gifts. He speaks of utterance and
knowledge. And where God has given these two gifts, he has given
great power for usefulness. These were gifts of the Holy Ghost,
by which God bore witness to the apostles. Those that wait for
the coming of our Lord Jesus Christ, will be kept by him to the
end; and those that are so, will be blameless in the day of
Christ, made so by rich and free grace. How glorious are the
hopes of such a privilege; to be kept by the power of Christ,
from the power of our corruptions and Satan's temptations!

#10-16 In the great things of religion be of one mind; and where
there is not unity of sentiment, still let there be union of
affection. Agreement in the greater things should extinguish
divisions about the lesser. There will be perfect union in
heaven, and the nearer we approach it on earth, the nearer we
come to perfection. Paul and Apollos both were faithful
ministers of Jesus Christ, and helpers of their faith and joy;
but those disposed to be contentious, broke into parties. So
liable are the best things to be corrupted, and the gospel and
its institutions made engines of discord and contention. Satan
has always endeavoured to stir up strife among Christians, as
one of his chief devices against the gospel. The apostle left it
to other ministers to baptize, while he preached the gospel, as
a more useful work.

#17-25 Paul had been bred up in Jewish learning; but the plain
preaching of a crucified Jesus, was more powerful than all the
oratory and philosophy of the heathen world. This is the sum and
substance of the gospel. Christ crucified is the foundation of
all our hopes, the fountain of all our joys. And by his death we
live. The preaching of salvation for lost sinners by the
sufferings and death of the Son of God, if explained and
faithfully applied, appears foolishness to those in the way to
destruction. The sensual, the covetous, the proud, and
ambitious, alike see that the gospel opposes their favourite
pursuits. But those who receive the gospel, and are enlightened
by the Spirit of God, see more of God's wisdom and power in the
doctrine of Christ crucified, than in all his other works. God
left a great part of the world to follow the dictates of man's
boasted reason, and the event has shown that human wisdom is
folly, and is unable to find or retain the knowledge of God as
the Creator. It pleased him, by the foolishness of preaching, to
save them that believe. By the foolishness of preaching; not by
what could justly be called foolish preaching. But the thing
preached was foolishness to wordly-wise men. The gospel ever
was, and ever will be, foolishness to all in the road to
destruction. The message of Christ, plainly delivered, ever has
been a sure touchstone by which men may learn what road they are
travelling. But the despised doctrine of salvation by faith in a
crucified Saviour, God in human nature, purchasing the church
with his own blood, to save multitudes, even all that believe,
from ignorance, delusion, and vice, has been blessed in every
age. And the weakest instruments God uses, are stronger in their
effects, than the strongest men can use. Not that there is
foolishness or weakness in God, but what men consider as such,
overcomes all their admired wisdom and strength.

#26-31 God did not choose philosophers, nor orators, nor
statesmen, nor men of wealth, and power, and interest in the
world, to publish the gospel of grace and peace. He best judges
what men and what measures serve the purposes of his glory.
Though not many noble are usually called by Divine grace, there
have been some such in every age, who have not been ashamed of
the gospel of Christ; and persons of every rank stand in need of
pardoning grace. Often, a humble Christian, though poor as to
this world, has more true knowledge of the gospel, than those
who have made the letter of Scripture the study of their lives,
but who have studied it rather as the witness of men, than as
the word of God. And even young children have gained such
knowledge of Divine truth as to silence infidels. The reason is,
they are taught of God; the design is, that no flesh should
glory in his presence. That distinction, in which alone they
might glory, was not of themselves. It was by the sovereign
choice and regenerating grace of God, that they were in Jesus
Christ by faith. He is made of God to us wisdom, righteousness,
sanctification, and redemption; all we need, or can desire. And
he is made wisdom to us, that by his word and Spirit, and from
his fulness and treasures of wisdom and knowledge, we may
receive all that will make us wise unto salvation, and fit for
every service to which we are called. We are guilty, liable to
just punishment; and he is made righteousness, our great
atonement and sacrifice. We are depraved and corrupt, and he is
made sanctification, that he may in the end be made complete
redemption; may free the soul from the being of sin, and loose
the body from the bonds of the grave. And this is, that all
flesh, according to the prophecy by Jeremiah, #Jer 9:23-24|, may
glory in the special favour, all-sufficient grace, and precious
salvation of Jehovah.
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* The plain manner in which the apostle preached Christ
crucified. (1-5) The wisdom contained in this doctrine. (6-9) It
cannot be duly known but by the Holy Spirit. (10-16)
 
#1-5 Christ, in his person, and offices, and sufferings, is the
sum and substance of the gospel, and ought to be the great
subject of a gospel minister's preaching, but not so as to leave
out other parts of God's revealed truth and will. Paul preached
the whole counsel of God. Few know the fear and trembling of
faithful ministers, from a deep sense of their own weakness They
know how insufficient they are, and are fearful for themselves.
When nothing but Christ crucified is plainly preached, the
success must be entirely from Divine power accompanying the
word, and thus men are brought to believe, to the salvation of
their souls.

#6-9 Those who receive the doctrine of Christ as Divine, and,
having been enlightened by the Holy Spirit, have looked well
into it, see not only the plain history of Christ, and him
crucified, but the deep and admirable designs of Divine wisdom
therein. It is the mystery made manifest to the saints, #Col
1:26|, though formerly hid from the heathen world; it was only
shown in dark types and distant prophecies, but now is revealed
and made known by the Spirit of God. Jesus Christ is the Lord of
glory; a title much too great for any creature. There are many
things which people would not do, if they knew the wisdom of God
in the great work of redemption. There are things God hath
prepared for those that love him, and wait for him, which sense
cannot discover, no teaching can convey to our ears, nor can it
yet enter our hearts. We must take them as they stand in the
Scriptures, as God hath been pleased to reveal them to us.

#10-16 God has revealed true wisdom to us by his Spirit. Here is
a proof of the Divine authority of the Holy Scriptures, #2Pe
1:21|. In proof of the Divinity of the Holy Ghost, observe, that
he knows all things, and he searches all things, even the deep
things of God. No one can know the things of God, but his Holy
Spirit, who is one with the Father and the Son, and who makes
known Divine mysteries to his church. This is most clear
testimony, both to the real Godhead and the distinct person of
the Holy Spirit. The apostles were not guided by worldly
principles. They had the revelation of these things from the
Spirit of God, and the saving impression of them from the same
Spirit. These things they declared in plain, simple language,
taught by the Holy Spirit, totally different from the affected
oratory or enticing words of man's wisdom. The natural man, the
wise man of the world, receives not the things of the Spirit of
God. The pride of carnal reasoning is really as much opposed to
spirituality, as the basest sensuality. The sanctified mind
discerns the real beauties of holiness, but the power of
discerning and judging about common and natural things is not
lost. But the carnal man is a stranger to the principles, and
pleasures, and actings of the Divine life. The spiritual man
only, is the person to whom God gives the knowledge of his will.
How little have any known of the mind of God by natural power!
And the apostles were enabled by his Spirit to make known his
mind. In the Holy Scriptures, the mind of Christ, and the mind
of God in Christ, are fully made known to us. It is the great
privilege of Christians, that they have the mind of Christ
revealed to them by his Spirit. They experience his sanctifying
power in their hearts, and bring forth good fruits in their
lives.
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* The Corinthians reproved for their contentions. (1-4) The true
servants of Christ can do nothing without him. (5-9) He is the
only foundation, and every one should take heed what he builds
thereon. (10-15) The churches of Christ ought to be kept pure,
and to be humble. (16,17) And they should not glory in men,
because ministers and all things else are theirs through Christ.
(18-23)
 
#1-4 The most simple truths of the gospel, as to man's
sinfulness and God's mercy, repentance towards God, and faith in
our Lord Jesus Christ, stated in the plainest language, suit the
people better than deeper mysteries. Men may have much doctrinal
knowledge, yet be mere beginners in the life of faith and
experience. Contentions and quarrels about religion are sad
evidences of carnality. True religion makes men peaceable, not
contentious. But it is to be lamented, that many who should walk
as Christians, live and act too much like other men. Many
professors, and preachers also, show themselves to be yet
carnal, by vain-glorious strife, eagerness for dispute, and
readiness to despise and speak evil of others.

#5-9 The ministers about whom the Corinthians contended, were
only instruments used by God. We should not put ministers into
the place of God. He that planteth and he that watereth are one,
employed by one Master, trusted with the same revelation, busied
in one work, and engaged in one design. They have their
different gifts from one and the same Spirit, for the very same
purposes; and should carry on the same design heartily. Those
who work hardest shall fare best. Those who are most faithful
shall have the greatest reward. They work together with God, in
promoting the purposes of his glory, and the salvation of
precious souls; and He who knows their work, will take care they
do not labour in vain. They are employed in his husbandry and
building; and He will carefully look over them.

#10-15 The apostle was a wise master-builder; but the grace of
God made him such. Spiritual pride is abominable; it is using
the greatest favours of God, to feed our own vanity, and make
idols of ourselves. But let every man take heed; there may be
bad building on a good foundation. Nothing must be laid upon it,
but what the foundation will bear, and what is of a piece with
it. Let us not dare to join a merely human or a carnal life with
a Divine faith, the corruption of sin with the profession of
Christianity. Christ is a firm, abiding, and immovable Rock of
ages, every way able to bear all the weight that God himself or
the sinner can lay upon him; neither is there salvation in any
other. Leave out the doctrine of his atonement, and there is no
foundation for our hopes. But of those who rest on this
foundation, there are two sorts. Some hold nothing but the truth
as it is in Jesus, and preach nothing else. Others build on the
good foundation what will not abide the test, when the day of
trail comes. We may be mistaken in ourselves and others; but
there is a day coming that will show our actions in the true
light, without covering or disguise. Those who spread true and
pure religion in all its branches, and whose work will abide in
the great day, shall receive a reward. And how great! how much
exceeding their deserts! There are others, whose corrupt
opinions and doctrines, or vain inventions and usages in the
worship of God, shall be made known, disowned, and rejected, in
that day. This is plainly meant of a figurative fire, not of a
real one; for what real fire can consume religious rites or
doctrines? And it is to try every man's works, those of Paul and
Apollos, as well as others. Let us consider the tendency of our
undertakings, compare them with God's word, and judge ourselves,
that we be not judged of the Lord.

#16,17 From other parts of the epistle, it appears that the
false teachers among the Corinthians taught unholy doctrines.
Such teaching tended to corrupt, to pollute, and destroy the
building, which should be kept pure and holy for God. Those who
spread loose principles, which render the church of God unholy,
bring destruction upon themselves. Christ by his Spirit dwells
in all true believers. Christians are holy by profession, and
should be pure and clean, both in heart and conversation. He is
deceived who deems himself the temple of the Holy Ghost, yet is
unconcerned about personal holiness, or the peace and purity of
the church.

#18-23 To have a high opinion of our own wisdom, is but to
flatter ourselves; and self-flattery is the next step to
self-deceit. The wisdom that wordly men esteem, is foolishness
with God. How justly does he despise, and how easily can he
baffle and confound it! The thoughts of the wisest men in the
world, have vanity, weakness, and folly in them. All this should
teach us to be humble, and make us willing to be taught of God,
so as not to be led away, by pretences to human wisdom and
skill, from the simple truths revealed by Christ. Mankind are
very apt to oppose the design of the mercies of God. Observe the
spiritual riches of a true believer; "All are yours," even
ministers and ordinances. Nay, the world itself is yours. Saints
have as much of it as Infinite Wisdom sees fit for them, and
they have it with the Divine blessing. Life is yours, that you
may have a season and opportunity to prepare for the life of
heaven; and death is yours, that you may go to the possession of
it. It is the kind messenger to take you from sin and sorrow,
and to guide you to your Father's house. Things present are
yours, for your support on the road; things to come are yours,
to delight you for ever at your journey's end. If we belong to
Christ, and are true to him, all good belongs to us, and is sure
to us. Believers are the subjects of his kingdom. He is Lord
over us, we must own his dominion, and cheerfully submit to his
command. God in Christ, reconciling a sinful world to himself,
and pouring the riches of his grace on a reconciled world, is
the sum and substance of the gospel.
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* The true character of gospel ministers. (1-6) Cautions against
despising the apostle. (7-13) He claims their regard as their
spiritual father in Christ, and shows his concern for them.
(14-21)
 
#1-6 Apostles were no more than servants of Christ, but they
were not to be undervalued. They had a great trust, and for that
reason, had an honourable office. Paul had a just concern for
his own reputation, but he knew that he who chiefly aimed to
please men, would not prove himself a faithful servant of
Christ. It is a comfort that men are not to be our final judges.
And it is not judging well of ourselves, or justifying
ourselves, that will prove us safe and happy. Our own judgment
is not to be depended upon as to our faithfulness, any more than
our own works for our justification. There is a day coming, that
will bring men's secret sins into open day, and discover the
secrets of their hearts. Then every slandered believer will be
justified, and every faithful servant approved and rewarded. The
word of God is the best rule by which to judge as to men. Pride
commonly is at the bottom of quarrels. Self-conceit contributes
to produce undue esteem of our teachers, as well as of
ourselves. We shall not be puffed up for one against another, if
we remember that all are instruments, employed by God, and
endowed by him with various talents.

#7-13 We have no reason to be proud; all we have, or are, or do,
that is good, is owing to the free and rich grace of God. A
sinner snatched from destruction by sovereign grace alone, must
be very absurd and inconsistent, if proud of the free gifts of
God. St. Paul sets forth his own circumstances, ver. 9. Allusion
is made to the cruel spectacles in the Roman games; where men
were forced to cut one another to pieces, to divert the people;
and where the victor did not escape with his life, though he
should destroy his adversary, but was only kept for another
combat, and must be killed at last. The thought that many eyes
are upon believers, when struggling with difficulties or
temptations, should encourage constancy and patience. "We are
weak, but ye are strong." All Christians are not alike exposed.
Some suffer greater hardships than others. The apostle enters
into particulars of their sufferings. And how glorious the
charity and devotion that carried them through all these
hardships! They suffered in their persons and characters as the
worst and vilest of men; as the very dirt of the world, that was
to be swept away: nay, as the offscouring of all things, the
dross of all things. And every one who would be faithful in
Christ Jesus, must be prepared for poverty and contempt.
Whatever the disciples of Christ suffer from men, they must
follow the example, and fulfil the will and precepts of their
Lord. They must be content, with him and for him, to be despised
and abused. It is much better to be rejected, despised, and ill
used, as St. Paul was, than to have the good opinion and favour
of the world. Though cast off by the world as vile, yet we may
be precious to God, gathered up with his own hand, and placed
upon his throne.

#14-21 In reproving for sin, we should distinguish between
sinners and their sins. Reproofs that kindly and affectionately
warn, are likely to reform. Though the apostle spoke with
authority as a parent, he would rather beseech them in love. And
as ministers are to set an example, others must follow them, as
far as they follow Christ in faith and practice. Christians may
mistake and differ in their views, but Christ and Christian
truth are the same yesterday, to-day, and for ever. Whenever the
gospel is effectual, it comes not in word only, but also in
power, by the Holy Spirit, quickening dead sinners, delivering
persons from the slavery of sin and Satan, renewing them both
inwardly and outwardly, and comforting, strengthening, and
establishing the saints, which cannot be done by the persuasive
language of men, but by the power of God. And it is a happy
temper, to have the spirit of love and meekness bear the rule,
yet to maintain just authority.
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* The apostle blames the Corinthians for connivance at an
incestuous person; (1-8) and directs their behaviour towards
those guilty of scandalous crimes. (9-13)
 
#1-8 The apostle notices a flagrant abuse, winked at by the
Corinthians. Party spirit, and a false notion of Christian
liberty, seem to have saved the offender from censure. Grievous
indeed is it that crimes should sometimes be committed by
professors of the gospel, of which even heathens would be
ashamed. Spiritual pride and false doctrines tend to bring in,
and to spread such scandals. How dreadful the effects of sin!
The devil reigns where Christ does not. And a man is in his
kingdom, and under his power, when not in Christ. The bad
example of a man of influence is very mischievous; it spreads
far and wide. Corrupt principles and examples, if not corrected,
would hurt the whole church. Believers must have new hearts, and
lead new lives. Their common conversation and religious deeds
must be holy. So far is the sacrifice of Christ our Passover for
us, from rendering personal and public holiness unnecessary,
that it furnishes powerful reasons and motives for it. Without
holiness we can neither live by faith in him, nor join in his
ordinances with comfort and profit.

#9-13 Christians are to avoid familiar converse with all who
disgrace the Christian name. Such are only fit companions for
their brethren in sin, and to such company they should be left,
whenever it is possible to do so. Alas, that there are many
called Christians, whose conversation is more dangerous than
that of heathens!
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* Cautions against going to law in heathen courts. (1-8) Sins
which, if lived and died in, shut out from the kingdom of God.
(9-11) Our bodies, which are the members of Christ, and temples
of the Holy Ghost, must not be defiled. (12-20)
 
#1-8 Christians should not contend with one another, for they
are brethren. This, if duly attended to, would prevent many
law-suits, and end many quarrels and disputes. In matters of
great damage to ourselves or families, we may use lawful means
to right ourselves, but Christians should be of a forgiving
temper. Refer the matters in dispute, rather than go to law
about them. They are trifles, and may easily be settled, if you
first conquer your own spirits. Bear and forbear, and the men of
least skill among you may end your quarrels. It is a shame that
little quarrels should grow to such a head among Christians,
that they cannot be determined by the brethren. The peace of a
man's own mind, and the calm of his neighbourhood, are worth
more than victory. Lawsuits could not take place among brethren,
unless there were faults among them.

#9-11 The Corinthians are warned against many great evils, of
which they had formerly been guilty. There is much force in
these inquiries, when we consider that they were addressed to a
people puffed up with a fancy of their being above others in
wisdom and knowledge. All unrighteousness is sin; all reigning
sin, nay, every actual sin, committed with design, and not
repented of, shuts out of the kingdom of heaven. Be not
deceived. Men are very much inclined to flatter themselves that
they may live in sin, yet die in Christ, and go to heaven. But
we cannot hope to sow to the flesh, and reap everlasting life.
They are reminded what a change the gospel and grace of God had
made in them. The blood of Christ, and the washing of
regeneration, can take away all guilt. Our justification is
owing to the suffering and merit of Christ; our sanctification
to the working of the Holy Spirit; but both go together. All who
are made righteous in the sight of God, are made holy by the
grace of God.

#12-20 Some among the Corinthians seem to have been ready to
say, All things are lawful for me. This dangerous conceit St.
Paul opposes. There is a liberty wherewith Christ has made us
free, in which we must stand fast. But surely a Christian would
never put himself into the power of any bodily appetite. The
body is for the Lord; is to be an instrument of righteousness to
holiness, therefore is never to be made an instrument of sin. It
is an honour to the body, that Jesus Christ was raised from the
dead; and it will be an honour to our bodies, that they will be
raised. The hope of a resurrection to glory, should keep
Christians from dishonouring their bodies by fleshly lusts. And
if the soul be united to Christ by faith, the whole man is
become a member of his spiritual body. Other vices may be
conquered in fight; that here cautioned against, only by flight.
And vast multitudes are cut off by this vice in its various
forms and consequences. Its effects fall not only directly upon
the body, but often upon the mind. Our bodies have been redeemed
from deserved condemnation and hopeless slavery by the atoning
sacrifice of Christ. We are to be clean, as vessels fitted for
our Master's use. Being united to Christ as one spirit, and
bought with a price of unspeakable value, the believer should
consider himself as wholly the Lord's, by the strongest ties.
May we make it our business, to the latest day and hour of our
lives, to glorify God with our bodies, and with our spirits
which are his.
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* The apostle answers several questions about marriage. (1-9)
Married Christians should not seek to part from their
unbelieving consorts. (10-16) Persons, in any fixed station,
should usually abide in that. (17-24) It was most desirable, on
account of the then perilous days, for people to sit loose to
this world. (25-35) Great prudence be used in marriage; it
should be only in the Lord. (36-40)
 
#1-9 The apostle tells the Corinthians that it was good, in that
juncture of time, for Christians to keep themselves single. Yet
he says that marriage, and the comforts of that state, are
settled by Divine wisdom. Though none may break the law of God,
yet that perfect rule leaves men at liberty to serve him in the
way most suited to their powers and circumstances, of which
others often are very unfit judges. All must determine for
themselves, seeking counsel from God how they ought to act.

#10-16 Man and wife must not separate for any other cause than
what Christ allows. Divorce, at that time, was very common among
both Jews and Gentiles, on very slight pretexts. Marriage is a
Divine institution; and is an engagement for life, by God's
appointment. We are bound, as much as in us lies, to live
peaceably with all men, #Ro 12:18|, therefore to promote the
peace and comfort of our nearest relatives, though unbelievers.
It should be the labour and study of those who are married, to
make each other as easy and happy as possible. Should a
Christian desert a husband or wife, when there is opportunity to
give the greatest proof of love? Stay, and labour heartily for
the conversion of thy relative. In every state and relation the
Lord has called us to peace; and every thing should be done to
promote harmony, as far as truth and holiness will permit.

#17-24 The rules of Christianity reach every condition; and in
every state a man may live so as to be a credit to it. It is the
duty of every Christian to be content with his lot, and to
conduct himself in his rank and place as becomes a Christian.
Our comfort and happiness depend on what we are to Christ, not
what we are in the world. No man should think to make his faith
or religion, an argument to break through any natural or civil
obligations. He should quietly and contentedly abide in the
condition in which he is placed by Divine Providence.

#25-35 Considering the distress of those times, the unmarried
state was best. Notwithstanding, the apostle does not condemn
marriage. How opposite are those to the apostle Paul who forbid
many to marry, and entangle them with vows to remain single,
whether they ought to do so or not! He exhorts all Christians to
holy indifference toward the world. As to relations; they must
not set their hearts on the comforts of the state. As to
afflictions; they must not indulge the sorrow of the world: even
in sorrow the heart may be joyful. As to worldly enjoyments;
here is not their rest. As to worldly employment; those that
prosper in trade, and increase in wealth, should hold their
possessions as though they held them not. As to all worldly
concerns; they must keep the world out of their hearts, that
they may not abuse it when they have it in their hands. All
worldly things are show; nothing solid. All will be quickly
gone. Wise concern about worldly interests is a duty; but to be
full of care, to have anxious and perplexing care, is a sin. By
this maxim the apostle solves the case whether it were advisable
to marry. That condition of life is best for every man, which is
best for his soul, and keeps him most clear of the cares and
snares of the world. Let us reflect on the advantages and snares
of our own condition in life; that we may improve the one, and
escape as far as possible all injury from the other. And
whatever cares press upon the mind, let time still be kept for
the things of the Lord.

#36-40 The apostle is thought to give advice here about the
disposal of children in marriage. In this view, the general
meaning is plain. Children should seek and follow the directions
of their parents as to marriage. And parents should consult
their children's wishes; and not reckon they have power to do
with them, and dictate just as they please, without reason. The
whole is closed with advice to widows. Second marriages are not
unlawful, so that it is kept in mind, to marry in the Lord. In
our choice of relations, and change of conditions, we should
always be guided by the fear of God, and the laws of God, and
act in dependence on the providence of God. Change of condition
ought only to be made after careful consideration, and on
probable grounds, that it will be to advantage in our spiritual
concerns.
$-$-$- 1CO:8
 
* The danger of having a high conceit of knowledge. (1-6) The
mischief of offending weak brethren. (7-13)
 
#1-6 There is no proof of ignorance more common than conceit of
knowledge. Much may be known, when nothing is known to good
purpose. And those who think they know any thing, and grow vain
thereon, are the least likely to make good use of their
knowledge. Satan hurts some as much by tempting them to be proud
of mental powers, as others, by alluring to sensuality.
Knowledge which puffs up the possessor, and renders him
confident, is as dangerous as self-righteous pride, though what
he knows may be right. Without holy affections all human
knowledge is worthless. The heathens had gods of higher and
lower degree; gods many, and lords many; so called, but not such
in truth. Christians know better. One God made all, and has
power over all. The one God, even the Father, signifies the
Godhead as the sole object of all religious worship; and the
Lord Jesus Christ denotes the person of Emmanuel, God manifest
in the flesh, One with the Father, and with us; the appointed
Mediator, and Lord of all; through whom we come to the Father,
and through whom the Father sends all blessings to us, by the
influence and working of the Holy Spirit. While we refuse all
worship to the many who are called gods and lords, and to saints
and angels, let us try whether we really come to God by faith in
Christ.

#7-13 Eating one kind of food, and abstaining from another, have
nothing in them to recommend a person to God. But the apostle
cautions against putting a stumbling-block in the way of the
weak; lest they be made bold to eat what was offered to the
idol, not as common food, but as a sacrifice, and thereby be
guilty of idolatry. He who has the Spirit of Christ in him, will
love those whom Christ loved so as to die for them. Injuries
done to Christians, are done to Christ; but most of all, the
entangling them in guilt: wounding their consciences, is
wounding him. We should be very tender of doing any thing that
may occasion stumbling to others, though it may be innocent in
itself. And if we must not endanger other men's souls, how much
should we take care not to destroy our own! Let Christians
beware of approaching the brink of evil, or the appearance of
it, though many do this in public matters, for which perhaps
they plead plausibly. Men cannot thus sin against their
brethren, without offending Christ, and endangering their own
souls.
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* The apostle shows his authority, and asserts his right to be
maintained. (1-14) He waved this part of his Christian liberty,
for the good of others. (15-23) He did all this, with care and
diligence, in view of an unfading crown. (24-27)
 
#1-14 It is not new for a minister to meet with unkind returns
for good-will to a people, and diligent and successful services
among them. To the cavils of some, the apostle answers, so as to
set forth himself as an example of self-denial, for the good of
others. He had a right to marry as well as other apostles, and
to claim what was needful for his wife, and his children if he
had any, from the churches, without labouring with his own hands
to get it. Those who seek to do our souls good, should have food
provided for them. But he renounced his right, rather than
hinder his success by claiming it. It is the people's duty to
maintain their minister. He may wave his right, as Paul did; but
those transgress a precept of Christ, who deny or withhold due
support.

#15-23 It is the glory of a minister to deny himself, that he
may serve Christ and save souls. But when a minister gives up
his right for the sake of the gospel, he does more than his
charge and office demands. By preaching the gospel, freely, the
apostle showed that he acted from principles of zeal and love,
and thus enjoyed much comfort and hope in his soul. And though
he looked on the ceremonial law as a yoke taken off by Christ,
yet he submitted to it, that he might work upon the Jews, do
away their prejudices, prevail with them to hear the gospel, and
win them over to Christ. Though he would transgress no laws of
Christ, to please any man, yet he would accommodate himself to
all men, where he might do it lawfully, to gain some. Doing good
was the study and business of his life; and, that he might reach
this end, he did not stand on privileges. We must carefully
watch against extremes, and against relying on any thing but
trust in Christ alone. We must not allow errors or faults, so as
to hurt others, or disgrace the gospel.

#24-27 The apostle compares himself to the racers and combatants
in the Isthmian games, well known by the Corinthians. But in the
Christian race all may run so as to obtain. There is the
greatest encouragement, therefore, to persevere with all our
strength, in this course. Those who ran in these games were kept
to a spare diet. They used themselves to hardships. They
practised the exercises. And those who pursue the interests of
their souls, must combat hard with fleshly lusts. The body must
not be suffered to rule. The apostle presses this advice on the
Corinthians. He sets before himself and them the danger of
yielding to fleshly desires, pampering the body, and its lusts
and appetites. Holy fear of himself was needed to keep an
apostle faithful: how much more is it needful for our
preservation! Let us learn from hence humility and caution, and
to watch against dangers which surround us while in the body.
$-$-$- 1CO:10
 
* The great privileges, and yet terrible overthrow of the
Israelites in the wilderness. (1-5) Cautions against all
idolatrous, and other sinful practices. (6-14) The partaking in
idolatry cannot exist with having communion with Christ. (15-22)
All we do to be to the glory of God, and without offence to the
consciences of others. (23-33)
 
#1-5 To dissuade the Corinthians from communion with idolaters,
and security in any sinful course, the apostle sets before them
the example of the Jewish nation of old. They were, by a
miracle, led through the Red Sea, where the pursuing Egyptians
were drowned. It was to them a typical baptism. The manna on
which they fed was a type of Christ crucified, the Bread which
came down from heaven, which whoso eateth shall live for ever.
Christ is the Rock on which the Christian church is built; and
of the streams that issue therefrom, all believers drink, and
are refreshed. It typified the sacred influences of the Holy
Spirit, as given to believers through Christ. But let none
presume upon their great privileges, or profession of the truth;
these will not secure heavenly happiness.

#6-14 Carnal desires gain strength by indulgence, therefore
should be checked in their first rise. Let us fear the sins of
Israel, if we would shun their plagues. And it is but just to
fear, that such as tempt Christ, will be left by him in the
power of the old serpent. Murmuring against God's disposals and
commands, greatly provokes him. Nothing in Scripture is written
in vain; and it is our wisdom and duty to learn from it. Others
have fallen, and so may we. The Christian's security against sin
is distrust of himself. God has not promised to keep us from
falling, if we do not look to ourselves. To this word of
caution, a word of comfort is added. Others have the like
burdens, and the like temptations: what they bear up under, and
break through, we may also. God is wise as well as faithful, and
will make our burdens according to our strength. He knows what
we can bear. He will make a way to escape; he will deliver
either from the trial itself, or at least the mischief of it. We
have full encouragement to flee from sin, and to be faithful to
God. We cannot fall by temptation, if we cleave fast to him.
Whether the world smiles or frowns, it is an enemy; but
believers shall be strengthened to overcome it, with all its
terrors and enticements. The fear of the Lord, put into their
hearts, will be the great means of safety.

#15-22 Did not the joining in the Lord's supper show a
profession of faith in Christ crucified, and of adoring
gratitude to him for his salvation ? Christians, by this
ordinance, and the faith therein professed, were united as the
grains of wheat in one loaf of bread, or as the members in the
human body, seeing they were all united to Christ, and had
fellowship with him and one another. This is confirmed from the
Jewish worship and customs in sacrifice. The apostle applies
this to feasting with idolaters. Eating food as part of a
heathen sacrifice, was worshipping the idol to whom it was made,
and having fellowship or communion with it; just as he who eats
the Lord's supper, is accounted to partake in the Christian
sacrifice, or as they who ate the Jewish sacrifices partook of
what was offered on their altar. It was denying Christianity;
for communion with Christ, and communion with devils, could
never be had at once. If Christians venture into places, and
join in sacrifices to the lust of the flesh, the lust of the
eye, and the pride of life, they will provoke God.

#23-33 There were cases wherein Christians might eat what had
been offered to idols, without sin. Such as when the flesh was
sold in the market as common food, for the priest to whom it had
been given. But a Christian must not merely consider what is
lawful, but what is expedient, and to edify others. Christianity
by no means forbids the common offices of kindness, or allows
uncourteous behaviour to any, however they may differ from us in
religious sentiments or practices. But this is not to be
understood of religious festivals, partaking in idolatrous
worship. According to this advice of the apostle, Christians
should take care not to use their liberty to the hurt of others,
or to their own reproach. In eating and drinking, and in all we
do, we should aim at the glory of God, at pleasing and honouring
him. This is the great end of all religion, and directs us where
express rules are wanting. A holy, peaceable, and benevolent
spirit, will disarm the greatest enemies.
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* The apostle, after an exhortation to follow him, (1) corrects
some abuses. (2-16) Also contentions, divisions, and disorderly
celebrations of the Lord's supper. (17-22) He reminds them of
the nature and design of its institution. (23-26) And directs
how to attend upon it in a due manner. (27-34)
 
#1 The first verse of this chapter seems properly to be the
close to the last. The apostle not only preached such doctrine
as they ought to believe, but led such a life as they ought to
live. Yet Christ being our perfect example, the actions and
conduct of men, as related in the Scriptures, should be followed
only so far as they are like to his.

#2-16 Here begin particulars respecting the public assemblies,
ch. #1Co 14|. In the abundance of spiritual gifts bestowed on
the Corinthians, some abuses had crept in; but as Christ did the
will, and sought the honour of God, so the Christian should avow
his subjection to Christ, doing his will and seeking his glory.
We should, even in our dress and habit, avoid every thing that
may dishonour Christ. The woman was made subject to man, because
made for his help and comfort. And she should do nothing, in
Christian assemblies, which looked like a claim of being equal.
She ought to have "power," that is, a veil, on her head, because
of the angels. Their presence should keep Christians from all
that is wrong while in the worship of God. Nevertheless, the man
and the woman were made for one another. They were to be mutual
comforts and blessings, not one a slave, and the other a tyrant.
God has so settled matters, both in the kingdom of providence
and that of grace, that the authority and subjection of each
party should be for mutual help and benefit. It was the common
usage of the churches, for women to appear in public assemblies,
and join in public worship, veiled; and it was right that they
should do so. The Christian religion sanctions national customs
wherever these are not against the great principles of truth and
holiness; affected singularities receive no countenance from any
thing in the Bible.

#17-22 The apostle rebukes the disorders in their partaking of
the Lord's supper. The ordinances of Christ, if they do not make
us better, will be apt to make us worse. If the use of them does
not mend, it will harden. Upon coming together, they fell into
divisions, schisms. Christians may separate from each other's
communion, yet be charitable one towards another; they may
continue in the same communion, yet be uncharitable. This last
is schism, rather than the former. There is a careless and
irregular eating of the Lord's supper, which adds to guilt. Many
rich Corinthians seem to have acted very wrong at the Lord's
table, or at the love-feasts, which took place at the same time
as the supper. The rich despised the poor, and ate and drank up
the provisions they brought, before the poor were allowed to
partake; thus some wanted, while others had more than enough.
What should have been a bond of mutual love and affection, was
made an instrument of discord and disunion. We should be careful
that nothing in our behaviour at the Lord's table, appears to
make light of that sacred institution. The Lord's supper is not
now made an occasion for gluttony or revelling, but is it not
often made the support of self-righteous pride, or a cloak for
hypocrisy? Let us never rest in the outward forms of worship;
but look to our hearts.

#23-34 The apostle describes the sacred ordinance, of which he
had the knowledge by revelation from Christ. As to the visible
signs, these are the bread and wine. What is eaten is called
bread, though at the same time it is said to be the body of the
Lord, plainly showing that the apostle did not mean that the
bread was changed into flesh. St. Matthew tells us, our Lord bid
them all drink of the cup, ch. #Mt 26:27|, as if he would, by
this expression, provide against any believer being deprived of
the cup. The things signified by these outward signs, are
Christ's body and blood, his body broken, his blood shed,
together with all the benefits which flow from his death and
sacrifice. Our Saviour's actions were, taking the bread and cup,
giving thanks, breaking the bread, and giving both the one and
the other. The actions of the communicants were, to take the
bread and eat, to take the cup and drink, and to do both in
remembrance of Christ. But the outward acts are not the whole,
or the principal part, of what is to be done at this holy
ordinance. Those who partake of it, are to take him as their
Lord and Life, yield themselves up to him, and live upon him.
Here is an account of the ends of this ordinance. It is to be
done in remembrance of Christ, to keep fresh in our minds his
dying for us, as well as to remember Christ pleading for us, in
virtue of his death, at God's right hand. It is not merely in
remembrance of Christ, of what he has done and suffered; but to
celebrate his grace in our redemption. We declare his death to
be our life, the spring of all our comforts and hopes. And we
glory in such a declaration; we show forth his death, and plead
it as our accepted sacrifice and ransom. The Lord's supper is
not an ordinance to be observed merely for a time, but to be
continued. The apostle lays before the Corinthians the danger of
receiving it with an unsuitable temper of mind; or keeping up
the covenant with sin and death, while professing to renew and
confirm the covenant with God. No doubt such incur great guilt,
and so render themselves liable to spiritual judgements. But
fearful believers should not be discouraged from attending at
this holy ordinance. The Holy Spirit never caused this scripture
to be written to deter serious Christians from their duty,
though the devil has often made this use of it. The apostle was
addressing Christians, and warning them to beware of the
temporal judgements with which God chastised his offending
servants. And in the midst of judgement, God remembers mercy: he
many times punishes those whom he loves. It is better to bear
trouble in this world, than to be miserable for ever. The
apostle points our the duty of those who come to the Lord's
table. Self-examination is necessary to right attendance at this
holy ordinance. If we would thoroughly search ourselves, to
condemn and set right what we find wrong, we should stop Divine
judgements. The apostle closes all with a caution against the
irregularities of which the Corinthians were guilty at the
Lord's table. Let all look to it, that they do not come together
to God's worship, so as to provoke him, and bring down vengeance
on themselves.
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* The variety of use of spiritual gifts are shown. (1-11) In the
human body every member has its place and use. (12-26) This is
applied to the church of Christ. (27-30) And there is something
more excellent than spiritual gifts. (31)
 
#1-11 Spiritual gifts were extraordinary powers bestowed in the
first ages, to convince unbelievers, and to spread the gospel.
Gifts and graces greatly differ. Both were freely given of God.
But where grace is given, it is for the salvation of those who
have it. Gifts are for the advantage and salvation of others;
and there may be great gifts where there is no grace. The
extraordinary gifts of the Holy Spirit were chiefly exercised in
the public assemblies, where the Corinthians seem to have made
displays of them, wanting in the spirit of piety, and of
Christian love. While heathens, they had not been influenced by
the Spirit of Christ. No man can call Christ Lord, with
believing dependence upon him, unless that faith is wrought by
the Holy Ghost. No man could believe with his heart, or prove by
a miracle, that Jesus was Christ, unless by the Holy Ghost.
There are various gifts, and various offices to perform, but all
proceed from one God, one Lord, one Spirit; that is, from the
Father, Son, and Holy Ghost, the origin of all spiritual
blessings. No man has them merely for himself. The more he
profits others, the more will they turn to his own account. The
gifts mentioned appear to mean exact understanding, and uttering
the doctrines of the Christian religion; the knowledge of
mysteries, and skill to give advice and counsel. Also the gift
of healing the sick, the working of miracles, and to explain
Scripture by a peculiar gift of the Spirit, and ability to speak
and interpret languages. If we have any knowledge of the truth,
or any power to make it known, we must give all the glory of
God. The greater the gifts are, the more the possessor is
exposed to temptations, and the larger is the measure of grace
needed to keep him humble and spiritual; and he will meet with
more painful experiences and humbling dispensations. We have
little cause to glory in any gifts bestowed on us, or to despise
those who have them not.

#12-26 Christ and his church form one body, as Head and members.
Christians become members of this body by baptism. The outward
rite is of Divine institution; it is a sign of the new birth,
and is called therefore the washing of regeneration, #Tit 3:5|.
But it is by the Spirit, only by the renewing of the Holy Ghost,
that we are made members of Christ's body. And by communion with
Christ at the Lord's supper, we are strengthened, not by
drinking the wine, but by drinking into one Spirit. Each member
has its form, place, and use. The meanest makes a part of the
body. There must be a distinction of members in the body. So
Christ's members have different powers and different places. We
should do the duties of our own place, and not murmur, or
quarrel with others. All the members of the body are useful and
necessary to each other. Nor is there a member of the body of
Christ, but may and ought to be useful to fellow-members. As in
the natural body of man, the members should be closely united by
the strongest bonds of love; the good of the whole should be the
object of all. All Christians are dependent one upon another;
each is to expect and receive help from the rest. Let us then
have more of the spirit of union in our religion.

#27-31 Contempt, hatred, envy, and strife, are very unnatural in
Christians. It is like the members of the same body being
without concern for one another, or quarrelling with each other.
The proud, contentious spirit that prevailed, as to spiritual
gifts, was thus condemned. The offices and gifts, or favours,
dispensed by the Holy Spirit, are noticed. Chief ministers;
persons enabled to interpret Scripture; those who laboured in
word and doctrine; those who had power to heal diseases; such as
helped the sick and weak; such as disposed of the money given in
charity by the church, and managed the affairs of the church;
and such as could speak divers languages. What holds the last
and lowest rank in this list, is the power to speak languages;
how vain, if a man does so merely to amuse or to exalt himself!
See the distribution of these gifts, not to every one alike,
ver. #29,30|. This were to make the church all one, as if the
body were all ear, or all eye. The Spirit distributes to every
one as he will. We must be content though we are lower and less
than others. We must not despise others, if we have greater
gifts. How blessed the Christian church, if all the members did
their duty! Instead of coveting the highest stations, or the
most splendid gifts, let us leave the appointment of his
instruments to God, and those in whom he works by his
providence. Remember, those will not be approved hereafter who
seek the chief places, but those who are most faithful to the
trust placed in them, and most diligent in their Master's work.
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* The necessity and advantage of the grace of love. (1-3) Its
excellency represented by its properties and effects; (4-7) and
by its abiding, and its superiority. (8-13)
 
#1-3 The excellent way had in view in the close of the former
chapter, is not what is meant by charity in our common use of
the word, almsgiving, but love in its fullest meaning; true love
to God and man. Without this, the most glorious gifts are of no
account to us, of no esteem in the sight of God. A clear head
and a deep understanding, are of no value without a benevolent
and charitable heart. There may be an open and lavish hand,
where there is not a liberal and charitable heart. Doing good to
others will do none to us, if it be not done from love to God,
and good-will to men. If we give away all we have, while we
withhold the heart from God, it will not profit. Nor even the
most painful sufferings. How are those deluded who look for
acceptance and reward for their good works, which are as scanty
and defective as they are corrupt and selfish!

#4-7 Some of the effects of charity are stated, that we may know
whether we have this grace; and that if we have not, we may not
rest till we have it. This love is a clear proof of
regeneration, and is a touchstone of our professed faith in
Christ. In this beautiful description of the nature and effects
of love, it is meant to show the Corinthians that their conduct
had, in many respects, been a contrast to it. Charity is an
utter enemy to selfishness; it does not desire or seek its own
praise, or honour, or profit, or pleasure. Not that charity
destroys all regard to ourselves, or that the charitable man
should neglect himself and all his interests. But charity never
seeks its own to the hurt of others, or to neglect others. It
ever prefers the welfare of others to its private advantage. How
good-natured and amiable is Christian charity! How excellent
would Christianity appear to the world, if those who profess it
were more under this Divine principle, and paid due regard to
the command on which its blessed Author laid the chief stress!
Let us ask whether this Divine love dwells in our hearts. Has
this principle guided us into becoming behaviour to all men? Are
we willing to lay aside selfish objects and aims? Here is a call
to watchfulness, diligence, and prayer.

#8-13 Charity is much to be preferred to the gifts on which the
Corinthians prided themselves. From its longer continuance. It
is a grace, lasting as eternity. The present state is a state of
childhood, the future that of manhood. Such is the difference
between earth and heaven. What narrow views, what confused
notions of things, have children when compared with grown men!
Thus shall we think of our most valued gifts of this world, when
we come to heaven. All things are dark and confused now,
compared with what they will be hereafter. They can only be seen
as by the reflection in a mirror, or in the description of a
riddle; but hereafter our knowledge will be free from all
obscurity and error. It is the light of heaven only, that will
remove all clouds and darkness that hide the face of God from
us. To sum up the excellences of charity, it is preferred not
only to gifts, but to other graces, to faith and hope. Faith
fixes on the Divine revelation, and assents thereto, relying on
the Divine Redeemer. Hope fastens on future happiness, and waits
for that; but in heaven, faith will be swallowed up in actual
sight, and hope in enjoyment. There is no room to believe and
hope, when we see and enjoy. But there, love will be made
perfect. There we shall perfectly love God. And there we shall
perfectly love one another. Blessed state! how much surpassing
the best below! God is love, #1Jo 4:8,16|. Where God is to be
seen as he is, and face to face, there charity is in its
greatest height; there only will it be perfected.
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* Prophecy preferred to the gift of tongues. (1-5) The
unprofitableness of speaking in unknown languages. (6-14)
Exhortations to worship that can be understood. (15-25)
Disorders from vain display of gifts; (26-33) and from women
speaking in the church. (34-40)
 
#1-5 Prophesying, that is, explaining Scripture, is compared
with speaking with tongues. This drew attention, more than the
plain interpretation of Scripture; it gratified pride more, but
promoted the purposes of Christian charity less; it would not
equally do good to the souls of men. What cannot be understood,
never can edify. No advantage can be reaped from the most
excellent discourses, if delivered in language such as the
hearers cannot speak or understand. Every ability or possession
is valuable in proportion to its usefulness. Even fervent,
spiritual affection must be governed by the exercise of the
understanding, else men will disgrace the truths they profess to
promote.

#6-14 Even an apostle could not edify, unless he spoke so as to
be understood by his hearers. To speak words that have no
meaning to those who hear them, is but speaking into the air.
That cannot answer the end of speaking, which has no meaning; in
this case, speaker and hearers are barbarians to each other. All
religious services should be so performed in Christian
assemblies, that all may join in, and profit by them. Language
plain and easy to be understood, is the most proper for public
worship, and other religious exercises. Every true follower of
Christ will rather desire to do good to others, than to get a
name for learning or fine speaking.

#15-25 There can be no assent to prayers that are not
understood. A truly Christian minister will seek much more to do
spiritual good to men's souls, than to get the greatest applause
to himself. This is proving himself the servant of Christ.
Children are apt to be struck with novelty; but do not act like
them. Christians should be like children, void of guile and
malice; yet they should not be unskilful as to the word of
righteousness, but only as to the arts of mischief. It is a
proof that a people are forsaken of God, when he gives them up
to the rule of those who teach them to worship in another
language. They can never be benefitted by such teaching. Yet
thus the preachers did who delivered their instructions in an
unknown tongue. Would it not make Christianity ridiculous to a
heathen, to hear the ministers pray or preach in a language
which neither he nor the assembly understood? But if those who
minister, plainly interpret Scripture, or preach the great
truths and rules of the gospel, a heathen or unlearned person
might become a convert to Christianity. His conscience might be
touched, the secrets of his heart might be revealed to him, and
so he might be brought to confess his guilt, and to own that God
was present in the assembly. Scripture truth, plainly and duly
taught, has a wonderful power to awaken the conscience and touch
the heart.

#26-33 Religious exercises in public assemblies should have this
view; Let all be done to edifying. As to the speaking in an
unknown tongue, if another were present who could interpret, two
miraculous gifts might be exercised at once, and thereby the
church be edified, and the faith of the hearers confirmed at the
same time. As to prophesying, two or three only should speak at
one meeting, and this one after the other, not all at once. The
man who is inspired by the Spirit of God will observe order and
decency in delivering his revelations. God never teaches men to
neglect their duties, or to act in any way unbecoming their age
or station.

#34-40 When the apostle exhorts Christian women to seek
information on religious subjects from their husbands at home,
it shows that believing families ought to assemble for promoting
spiritual knowledge. The Spirit of Christ can never contradict
itself; and if their revelations are against those of the
apostle, they do not come from the same Spirit. The way to keep
peace, truth, and order in the church, is to seek that which is
good for it, to bear with that which is not hurtful to its
welfare, and to keep up good behaviour, order, and decency.
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* The apostle proves the resurrection of Christ from the dead.
(1-11) Those answered who deny the resurrection of the body.
(12-19) The resurrection of believers to eternal life. (20-34)
Objections against it answered. (35-50) The mystery of the
change that will be made on those living at Christ's second
coming. (51-54) The believer's triumph over death and the grave,
An exhortation to diligence. (55-58)
 
#1-11 The word resurrection, usually points out our existence
beyond the grave. Of the apostle's doctrine not a trace can be
found in all the teaching of philosophers. The doctrine of
Christ's death and resurrection, is the foundation of
Christianity. Remove this, and all our hopes for eternity sink
at once. And it is by holding this truth firm, that Christians
stand in the day of trial, and are kept faithful to God. We
believe in vain, unless we keep in the faith of the gospel. This
truth is confirmed by Old Testament prophecies; and many saw
Christ after he was risen. This apostle was highly favoured, but
he always had a low opinion of himself, and expressed it. When
sinners are, by Divine grace, turned into saints, God causes the
remembrance of former sins to make them humble, diligent, and
faithful. He ascribes to Divine grace all that was valuable in
him. True believers, though not ignorant of what the Lord has
done for, in, and by them, yet when they look at their whole
conduct and their obligations, they are led to feel that none
are so worthless as they are. All true Christians believe that
Jesus Christ, and him crucified, and then risen from the dead,
is the sun and substance of Christianity. All the apostles
agreed in this testimony; by this faith they lived, and in this
faith they died.

#12-19 Having shown that Christ was risen, the apostle answers
those who said there would be no resurrection. There had been no
justification, or salvation, if Christ had not risen. And must
not faith in Christ be vain, and of no use, if he is still among
the dead? The proof of the resurrection of the body is the
resurrection of our Lord. Even those who died in the faith, had
perished in their sins, if Christ had not risen. All who believe
in Christ, have hope in him, as a Redeemer; hope for redemption
and salvation by him; but if there is no resurrection, or future
recompence, their hope in him can only be as to this life. And
they must be in a worse condition than the rest of mankind,
especially at the time, and under the circumstances, in which
the apostles wrote; for then Christians were hated and
persecuted by all men. But it is not so; they, of all men, enjoy
solid comforts amidst all their difficulties and trials, even in
the times of the sharpest persecution.

#20-34 All that are by faith united to Christ, are by his
resurrection assured of their own. As through the sin of the
first Adam, all men became mortal, because all had from him the
same sinful nature, so, through the resurrection of Christ,
shall all who are made to partake of the Spirit, and the
spiritual nature, revive, and live for ever. There will be an
order in the resurrection. Christ himself has been the
first-fruits; at his coming, his redeemed people will be raised
before others; at the last the wicked will rise also. Then will
be the end of this present state of things. Would we triumph in
that solemn and important season, we must now submit to his
rule, accept his salvation, and live to his glory. Then shall we
rejoice in the completion of his undertaking, that God may
receive the whole glory of our salvation, that we may for ever
serve him, and enjoy his favour. What shall those do, who are
baptized for the dead, if the dead rise not at all? Perhaps
baptism is used here in a figure, for afflictions, sufferings,
and martyrdom, as #Mt 20:22,23|. What is, or will become of
those who have suffered many and great injuries, and have even
lost their lives, for this doctrine of the resurrection, if the
dead rise not at all? Whatever the meaning may be, doubtless the
apostle's argument was understood by the Corinthians. And it is
as plain to us that Christianity would be a foolish profession,
if it proposed advantage to themselves by their faithfulness to
God; and to have our fruit to holiness, that our end may be
everlasting life. But we must not live like beasts, as we do not
die like them. It must be ignorance of God that leads any to
disbelieve the resurrection and future life. Those who own a God
and a providence, and observe how unequal things are in the
present life, how frequently the best men fare worst, cannot
doubt as to an after-state, where every thing will be set to
rights. Let us not be joined with ungodly men; but warn all
around us, especially children and young persons, to shun them
as a pestilence. Let us awake to righteousness, and not sin.

#35-50 1. How are the dead raised up? that is, by what means?
How can they be raised? 2. As to the bodies which shall rise.
Will it be with the like shape, and form, and stature, and
members, and qualities? The former objection is that of those
who opposed the doctrine, the latter of curious doubters. To the
first the answer is, This was to be brought about by Divine
power; that power which all may see does somewhat like it, year
after year, in the death and revival of the corn. It is foolish
to question the Almighty power of God to raise the dead, when we
see it every day quickening and reviving things that are dead.
To the second inquiry; The grain undergoes a great change; and
so will the dead, when they rise and live again. The seed dies,
though a part of it springs into new life, though how it is we
cannot fully understand. The works of creation and providence
daily teach us to be humble, as well as to admire the Creator's
wisdom and goodness. There is a great variety among other
bodies, as there is among plants. There is a variety of glory
among heavenly bodies. The bodies of the dead, when they rise,
will be fitted for the heavenly bodies. The bodies of the dead,
when they rise, will be fitted for the heavenly state; and there
will be a variety of glories among them. Burying the dead, is
like committing seed to the earth, that it may spring out of it
again. Nothing is more loathsome than a dead body. But believers
shall at the resurrection have bodies, made fit to be for ever
united with spirits made perfect. To God all things are
possible. He is the Author and Source of spiritual life and
holiness, unto all his people, by the supply of his Holy Spirit
to the soul; and he will also quicken and change the body by his
Spirit. The dead in Christ shall not only rise, but shall rise
thus gloriously changed. The bodies of the saints, when they
rise again, will be changed. They will be then glorious and
spiritual bodies, fitted to the heavenly world and state, where
they are ever afterwards to dwell. The human body in its present
form, and with its wants and weaknesses, cannot enter or enjoy
the kingdom of God. Then let us not sow to the flesh, of which
we can only reap corruption. And the body follows the state of
the soul. He, therefore, who neglects the life of the soul,
casts away his present good; he who refuses to live to God,
squanders all he has.

#51-58 All the saints should not die, but all would be changed.
In the gospel, many truths, before hidden in mystery, are made
known. Death never shall appear in the regions to which our Lord
will bear his risen saints. Therefore let us seek the full
assurance of faith and hope, that in the midst of pain, and in
the prospect of death, we may think calmly on the horrors of the
tomb; assured that our bodies will there sleep, and in the mean
time our souls will be present with the Redeemer. Sin gives
death all its hurtful power. The sting of death is sin; but
Christ, by dying, has taken out this sting; he has made
atonement for sin, he has obtained remission of it. The strength
of sin is the law. None can answer its demands, endure its
curse, or do away his own transgressions. Hence terror and
anguish. And hence death is terrible to the unbelieving and the
impenitent. Death may seize a believer, but it cannot hold him
in its power. How many springs of joy to the saints, and of
thanksgiving to God, are opened by the death and resurrection,
the sufferings and conquests of the Redeemer! In verse #58|, we
have an exhortation, that believers should be stedfast, firm in
the faith of that gospel which the apostle preached, and they
received. Also, to be unmovable in their hope and expectation of
this great privilege, of being raised incorruptible and
immortal. And to abound in the work of the Lord, always doing
the Lord's service, and obeying the Lord's commands. May Christ
give us faith, and increase our faith, that we may not only be
safe, but joyful and triumphant.
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* A collection for the poor at Jerusalem. (1-9) Timothy and
Apollos commended. (10-12) Exhortation to watchfulness in faith
and love. (13-18) Christian salutations. (19-24)
 
#1-9 The good examples of other Christians and churches should
rouse us. It is good to lay up in store for good uses. Those who
are rich in this world, should be rich in good works, #1Ti
6:17,18|. The diligent hand will not make rich, without the
Divine blessing, #Pr 10:4,22|. And what more proper to stir us
up to charity to the people and children of God, than to look at
all we have as his gift? Works of mercy are real fruits of true
love to God, and are therefore proper services on his own day.
Ministers are doing their proper business, when putting forward,
or helping works of charity. The heart of a Christian minister
must be towards the people among whom he has laboured long, and
with success. All our purposes must be made with submission to
the Divine providence, #Jas 4:15|. Adversaries and opposition do
not break the spirits of faithful and successful ministers, but
warm their zeal, and inspire them with fresh courage. A faithful
minister is more discouraged by the hardness of his hearers'
hearts, and the backslidings of professors, than by the enemies'
attempts.

#10-12 Timothy came to do the work of the Lord. Therefore to vex
his spirit, would be to grieve the Holy Spirit; to despise him,
would be to despise Him that sent him. Those who work the work
of the Lord, should be treated with tenderness and respect.
Faithful ministers will not be jealous of each other. It becomes
the ministers of the gospel to show concern for each other's
reputation and usefulness.

#13-18 A Christian is always in danger, therefore should ever be
on the watch. He should be fixed in the faith of the gospel, and
never desert or give it up. By this faith alone he will be able
to keep his ground in an hour of temptation. Christians should
be careful that charity not only reigns in their hearts, but
shines in their lives. There is a great difference between
Christian firmness and feverish warmth and transport. The
apostle gave particular directions as to some who served the
cause of Christ among them. Those who serve the saints, those
who desire the honour of the churches, and to remove reproaches
from them, are to be thought much of, and loved. They should
willingly acknowledge the worth of such, and all who laboured
with or helped the apostle.

#19-24 Christianity by no means destroys civility. Religion
should promote a courteous and obliging temper towards all.
Those give a false idea of religion, and reproach it, who would
take encouragement from it to be sour and morose. And Christian
salutations are not mere empty compliments; but are real
expressions of good-will to others, and commend them to the
Divine grace and blessing. Every Christian family should be as a
Christian church. Wherever two or three are gathered together in
the name of Christ, and he is among them, there is a church.
Here is a solemn warning. Many who have Christ's name much in
their mouths, have no true love to him in their hearts. None
love him in truth, who do not love his laws, and keep his
commandments. Many are Christians in name, who do not love
Christ Jesus the Lord in sincerity. Such are separated from the
people of God, and the favour of God. Those who love not the
Lord Jesus Christ, must perish without remedy. Let us not rest
in any religious profession where there is not the love of
Christ, earnest desires for his salvation, gratitude for his
mercies, and obedience to his commandments. The grace of our
Lord Jesus Christ has in it all that is good, for time and for
eternity. To wish that our friends may have this grace with
them, is wishing them the utmost good. And this we should wish
all our friends and brethren in Christ. We can wish them nothing
greater, and we should wish them nothing less. True Christianity
makes us wish those whom we love, the blessings of both worlds;
this is meant in wishing the grace of Christ to be with them.
The apostle had dealt plainly with the Corinthians, and told
them of their faults with just severity; but he parts in love,
and with a solemn profession of his love to them for Christ's
sake. May our love be with all who are in Christ Jesus. Let us
try whether all things appear worthless to us, when compared
with Christ and his righteousness. Do we allow ourselves in any
known sin, or in the neglect of any known duty? By such
inquiries, faithfully made, we may judge of the state of our
souls.
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** The second epistle to the Corinthians probably was written
about a year after the first. Its contents are closely connected
with those of the former epistle. The manner in which the letter
St. Paul formerly wrote had been received, is particularly
noticed; this was such as to fill his heart with gratitude to
God, who enabled him fully to discharge his duty towards them.
Many had shown marks of repentance, and amended their conduct,
but others still followed their false teachers; and as the
apostle delayed his visit, from his unwillingness to treat them
with severity, they charged him with levity and change of
conduct. Also, with pride, vain-glory, and severity, and they
spake of him with contempt. In this epistle we find the same
ardent affection towards the disciples at Corinth, as in the
former, the same zeal for the honour of the gospel, and the same
boldness in giving Christian reproof. The first six chapters are
chiefly practical: the rest have more reference to the state of
the Corinthian church, but they contain many rules of general
application.
 
* The apostle blesses God for comfort in, and deliverance out of
troubles. (1-11) He professes his own and his fellow-labourers'
integrity. (12-14) Gives reasons for his not coming to them.
(15-24)
 
#1-11 We are encouraged to come boldly to the throne of grace,
that we may obtain mercy, and find grace to help in time of
need. The Lord is able to give peace to the troubled conscience,
and to calm the raging passions of the soul. These blessings are
given by him, as the Father of his redeemed family. It is our
Saviour who says, Let not your heart be troubled. All comforts
come from God, and our sweetest comforts are in him. He speaks
peace to souls by granting the free remission of sins; and he
comforts them by the enlivening influences of the Holy Spirit,
and by the rich mercies of his grace. He is able to bind up the
broken-hearted, to heal the most painful wounds, and also to
give hope and joy under the heaviest sorrows. The favours God
bestows on us, are not only to make us cheerful, but also that
we may be useful to others. He sends comforts enough to support
such as simply trust in and serve him. If we should be brought
so low as to despair even of life, yet we may then trust God,
who can bring back even from death. Their hope and trust were
not in vain; nor shall any be ashamed who trust in the Lord.
Past experiences encourage faith and hope, and lay us under
obligation to trust in God for time to come. And it is our duty,
not only to help one another with prayer, but in praise and
thanksgiving, and thereby to make suitable returns for benefits
received. Thus both trials and mercies will end in good to
ourselves and others.

#12-14 Though, as a sinner, the apostle could only rejoice and
glory in Christ Jesus, yet, as a believer, he might rejoice and
glory in being really what he professed. Conscience witnesses
concerning the steady course and tenor of the life. Thereby we
may judge ourselves, and not by this or by that single act. Our
conversation will be well ordered, when we live and act under
such a gracious principle in the heart. Having this, we may
leave our characters in the Lord's hands, but using proper means
to clear them, when the credit of the gospel, or our usefulness,
calls for it.

#15-24 The apostle clears himself from the charge of levity and
inconstancy, in not coming to Corinth. Good men should be
careful to keep the reputation of sincerity and constancy; they
should not resolve, but on careful thought; and they will not
change unless for weighty reasons. Nothing can render God's
promises more certain: his giving them through Christ, assures
us they are his promises; as the wonders God wrought in the
life, resurrection, and ascension of his Son, confirm faith. The
Holy Spirit makes Christians firm in the faith of the gospel:
the quickening of the Spirit is an earnest of everlasting life;
and the comforts of the Spirit are an earnest of everlasting
joy. The apostle desired to spare the blame he feared would be
unavoidable, if he had gone to Corinth before he learned what
effect his former letter produced. Our strength and ability are
owing to faith; and our comfort and joy must flow from faith.
The holy tempers and gracious fruits which attend faith, secure
from delusion in so important a matter.
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* Reasons for the apostle not coming to Corinth. (1-4)
Directions about restoring the repentant offender. (5-11) An
account of his labours and success in spreading the gospel of
Christ. (12-17)
 
#1-4 The apostle desired to have a cheerful meeting with them;
and he had written in confidence of their doing what was to
their benefit and his comfort; and that therefore they would be
glad to remove every cause of disquiet from him. We should
always give pain unwillingly, even when duty requires that it
must be given.

#5-11 The apostle desires them to receive the person who had
done wrong, again into their communion; for he was aware of his
fault, and much afflicted under his punishment. Even sorrow for
sin should not unfit for other duties, and drive to despair. Not
only was there danger last Satan should get advantage, by
tempting the penitent to hard thoughts of God and religion, and
so drive him to despair; but against the churches and the
ministers of Christ, by bringing an evil report upon Christians
as unforgiving; thus making divisions, and hindering the success
of the ministry. In this, as in other things, wisdom is to be
used, that the ministry may not be blamed for indulging sin on
the one hand, or for too great severity towards sinners on the
other hand. Satan has many plans to deceive, and knows how to
make a bad use of our mistakes.

#12-17 A believer's triumphs are all in Christ. To him be the
praise and glory of all, while the success of the gospel is a
good reason for a Christian's joy and rejoicing. In ancient
triumphs, abundance of perfumes and sweet odours were used; so
the name and salvation of Jesus, as ointment poured out, was a
sweet savour diffused in every place. Unto some, the gospel is a
savour of death unto death. They reject it to their ruin. Unto
others, the gospel is a savour of life unto life: as it
quickened them at first when they were dead in trespasses and
sins, so it makes them more lively, and will end in eternal
life. Observe the awful impressions this matter made upon the
apostle, and should also make upon us. The work is great, and of
ourselves we have no strength at all; all our sufficiency is of
God. But what we do in religion, unless it is done in sincerity,
as in the sight of God, is not of God, does not come from him,
and will not reach to him. May we carefully watch ourselves in
this matter; and seek the testimony of our consciences, under
the teaching of the Holy Spirit, that as of sincerity, so speak
we in Christ and of Christ.
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* The preference of the gospel to the law given by Moses. (1-11)
The preaching of the apostle was suitable to the excellency and
evidence of the gospel, through the power of the Holy Ghost.
(12-18)
 
#1-11 Even the appearance of self-praise and courting human
applause, is painful to the humble and spiritual mind. Nothing
is more delightful to faithful ministers, or more to their
praise, than the success of their ministry, as shown in the
spirits and lives of those among whom they labour. The law of
Christ was written in their hearts, and the love of Christ shed
abroad there. Nor was it written in tables of stone, as the law
of God given to Moses, but on the fleshy (not fleshly, as
fleshliness denotes sensuality) tables of the heart, #Eze
36:26|. Their hearts were humbled and softened to receive this
impression, by the new-creating power of the Holy Spirit. He
ascribes all the glory to God. And remember, as our whole
dependence is upon the Lord, so the whole glory belongs to him
alone. The letter killeth: the letter of the law is the
ministration of death; and if we rest only in the letter of the
gospel, we shall not be the better for so doing: but the Holy
Spirit gives life spiritual, and life eternal. The Old Testament
dispensation was the ministration of death, but the New
Testament of life. The law made known sin, and the wrath and
curse of God; it showed us a God above us, and a God against us;
but the gospel makes known grace, and Emmanuel, God with us.
Therein the righteousness of God by faith is revealed; and this
shows us that the just shall live by his faith; this makes known
the grace and mercy of God through Jesus Christ, for obtaining
the forgiveness of sins and eternal life. The gospel so much
exceeds the law in glory, that it eclipses the glory of the
legal dispensation. But even the New Testament will be a killing
letter, if shown as a mere system or form, and without
dependence on God the Holy Spirit, to give it a quickening
power.

#12-18 It is the duty of the ministers of the gospel to use
great plainness, or clearness, of speech. The Old Testament
believers had only cloudy and passing glimpses of that glorious
Saviour, and unbelievers looked no further than to the outward
institution. But the great precepts of the gospel, believe,
love, obey, are truths stated as clearly as possible. And the
whole doctrine of Christ crucified, is made as plain as human
language can make it. Those who lived under the law, had a veil
upon their hearts. This veil is taken away by the doctrines of
the Bible about Christ. When any person is converted to God,
then the veil of ignorance is taken away. The condition of those
who enjoy and believe the gospel is happy, for the heart is set
at liberty to run the ways of God's commandments. They have
light, and with open face they behold the glory of the Lord.
Christians should prize and improve these privileges. We should
not rest contented without knowing the transforming power of the
gospel, by the working of the Spirit, bringing us to seek to be
like the temper and tendency of the glorious gospel of our Lord
and Saviour Jesus Christ, and into union with Him. We behold
Christ, as in the glass of his word; and as the reflection from
a mirror causes the face to shine, the faces of Christians shine
also.
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* The apostles laboured with much diligence, sincerity, and
faithfulness. (1-7) Their sufferings for the gospel were great,
yet with rich supports. (8-12) Prospects of eternal glory keep
believers from fainting under troubles. (13-18)
 
#1-7 The best of men would faint, if they did not receive mercy
from God. And that mercy which has helped us out, and helped us
on, hitherto, we may rely upon to help us even to the end. The
apostles had no base and wicked designs, covered with fair and
specious pretences. They did not try to make their ministry
serve a turn. Sincerity or uprightness will keep the favourable
opinion of wise and good men. Christ by his gospel makes a
glorious discovery to the minds of men. But the design of the
devil is, to keep men in ignorance; and when he cannot keep the
light of the gospel of Christ out of the world, he spares no
pains to keep men from the gospel, or to set them against it.
The rejection of the gospel is here traced to the wilful
blindness and wickedness of the human heart. Self was not the
matter or the end of the apostles' preaching; they preached
Christ as Jesus, the Saviour and Deliverer, who saves to the
uttermost all that come to God through him. Ministers are
servants to the souls of men; they must avoid becoming servants
to the humours or the lusts of men. It is pleasant to behold the
sun in the firmament; but it is more pleasant and profitable for
the gospel to shine in the heart. As light was the beginning of
the first creation; so, in the new creation, the light of the
Spirit is his first work upon the soul. The treasure of gospel
light and grace is put into earthen vessels. The ministers of
the gospel are subject to the same passions and weaknesses as
other men. God could have sent angels to make known the glorious
doctrine of the gospel, or could have sent the most admired sons
of men to teach the nations, but he chose humbler, weaker
vessels, that his power might be more glorified in upholding
them, and in the blessed change wrought by their ministry.

#8-12 The apostles were great sufferers, yet they met with
wonderful support. Believers may be forsaken of their friends,
as well as persecuted by enemies; but their God will never leave
them nor forsake them. There may be fears within, as well as
fightings without; yet we are not destroyed. The apostle speaks
of their sufferings as a counterpart of the sufferings of
Christ, that people might see the power of Christ's
resurrection, and of grace in and from the living Jesus. In
comparison with them, other Christians were, even at that time,
in prosperous circumstances.

#13-18 The grace of faith is an effectual remedy against
fainting in times of trouble. They knew that Christ was raised,
and that his resurrection was an earnest and assurance of
theirs. The hope of this resurrection will encourage in a
suffering day, and set us above the fear of death. Also, their
sufferings were for the advantage of the church, and to God's
glory. The sufferings of Christ's ministers, as well as their
preaching and conversation, are for the good of the church and
the glory of God. The prospect of eternal life and happiness was
their support and comfort. What sense was ready to pronounce
heavy and long, grievous and tedious, faith perceived to be
light and short, and but for a moment. The weight of all
temporal afflictions was lightness itself, while the glory to
come was a substance, weighty, and lasting beyond description.
If the apostle could call his heavy and long-continued trials
light, and but for a moment, what must our trifling difficulties
be! Faith enables to make this right judgment of things. There
are unseen things, as well as things that are seen. And there is
this vast difference between them; unseen things are eternal,
seen things but temporal, or temporary only. Let us then look
off from the things which are seen; let us cease to seek for
worldly advantages, or to fear present distresses. Let us give
diligence to make our future happiness sure.
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* The apostle's hope and desire of heavenly glory. (1-8) This
excited to diligence. The reasons of his being affected with
zeal for the Corinthians. (9-15) The necessity of regeneration,
and of reconciliation with God through Christ. (16-21)
 
#1-8 The believer not only is well assured by faith that there
is another and a happy life after this is ended, but he has good
hope, through grace, of heaven as a dwelling-place, a
resting-place, a hiding-place. In our Father's house there are
many mansions, whose Builder and Maker is God. The happiness of
the future state is what God has prepared for those that love
him: everlasting habitations, not like the earthly tabernacles,
the poor cottages of clay, in which our souls now dwell; that
are mouldering and decaying, whose foundations are in the dust.
The body of flesh is a heavy burden, the calamities of life are
a heavy load. But believers groan, being burdened with a body of
sin, and because of the many corruptions remaining and raging
within them. Death will strip us of the clothing of flesh, and
all the comforts of life, as well as end all our troubles here
below. But believing souls shall be clothed with garments of
praise, with robes of righteousness and glory. The present
graces and comforts of the Spirit are earnests of everlasting
grace and comfort. And though God is with us here, by his
Spirit, and in his ordinances, yet we are not with him as we
hope to be. Faith is for this world, and sight is for the other
world. It is our duty, and it will be our interest, to walk by
faith, till we live by sight. This shows clearly the happiness
to be enjoyed by the souls of believers when absent from the
body, and where Jesus makes known his glorious presence. We are
related to the body and to the Lord; each claims a part in us.
But how much more powerfully the Lord pleads for having the soul
of the believer closely united with himself! Thou art one of the
souls I have loved and chosen; one of those given to me. What is
death, as an object of fear, compared with being absent from the
Lord!

#9-15 The apostle quickens himself and others to acts of duty.
Well-grounded hopes of heaven will not encourage sloth and
sinful security. Let all consider the judgment to come, which is
called, The terror of the Lord. Knowing what terrible vengeance
the Lord would execute upon the workers of iniquity, the apostle
and his brethren used every argument and persuasion, to lead men
to believe in the Lord Jesus, and to act as his disciples. Their
zeal and diligence were for the glory of God and the good of the
church. Christ's love to us will have a like effect upon us, if
duly considered and rightly judged. All were lost and undone,
dead and ruined, slaves to sin, having no power to deliver
themselves, and must have remained thus miserable for ever, if
Christ had not died. We should not make ourselves, but Christ,
the end of our living and actions. A Christian's life should be
devoted to Christ. Alas, how many show the worthlessness of
their professed faith and love, by living to themselves and to
the world!

#16-21 The renewed man acts upon new principles, by new rules,
with new ends, and in new company. The believer is created anew;
his heart is not merely set right, but a new heart is given him.
He is the workmanship of God, created in Christ Jesus unto good
works. Though the same as a man, he is changed in his character
and conduct. These words must and do mean more than an outward
reformation. The man who formerly saw no beauty in the Saviour
that he should desire him, now loves him above all things. The
heart of the unregenerate is filled with enmity against God, and
God is justly offended with him. Yet there may be
reconciliation. Our offended God has reconciled us to himself by
Jesus Christ. By the inspiration of God, the Scriptures were
written, which are the word of reconciliation; showing that
peace has been made by the cross, and how we may be interested
therein. Though God cannot lose by the quarrel, nor gain by the
peace, yet he beseeches sinners to lay aside their enmity, and
accept the salvation he offers. Christ knew no sin. He was made
Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin.
The end and design of all this was, that we might be made the
righteousness of God in him, might be justified freely by the
grace of God through the redemption which is in Christ Jesus.
Can any lose, labour, or suffer too much for Him, who gave his
beloved Son to be the Sacrifice for their sins, that they might
be made the righteousness of God in him?
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* The apostle, with others, proved themselves faithful ministers
of Christ, by their unblamable life and behaviour. (1-10) By
affection for them, And by earnest concern, that they might have
no fellowship with unbelievers and idolaters. (11-18)
 
#1-10 The gospel is a word of grace sounding in our ears. The
gospel day is a day of salvation, the means of grace the means
of salvation, the offers of the gospel the offers of salvation,
and the present time the proper time to accept these offers. The
morrow is none of ours: we know not what will be on the morrow,
nor where we shall be. We now enjoy a day of grace; then let all
be careful not to neglect it. Ministers of the gospel should
look upon themselves as God's servants, and act in every thing
suitably to that character. The apostle did so, by much patience
in afflictions, by acting from good principles, and by due
temper and behaviour. Believers, in this world, need the grace
of God, to arm them against temptations, so as to bear the good
report of men without pride; and so as to bear their reproaches
with patience. They have nothing in themselves, but possess all
things in Christ. Of such differences is a Christian's life made
up, and through such a variety of conditions and reports, is our
way to heaven; and we should be careful in all things to approve
ourselves to God. The gospel, when faithfully preached, and
fully received, betters the condition even of the poorest. They
save what before they riotously spent, and diligently employ
their time to useful purposes. They save and gain by religion,
and thus are made rich, both for the world to come and for this,
when compared with their sinful, profligate state, before they
received the gospel.

#11-18 It is wrong for believers to join with the wicked and
profane. The word unbeliever applies to all destitute of true
faith. True pastors will caution their beloved children in the
gospel, not to be unequally yoked. The fatal effects of
neglecting Scripture precepts as to marriages clearly appear.
Instead of a help meet, the union brings a snare. Those whose
cross it is to be unequally united, without their wilful fault,
may expect consolation under it; but when believers enter into
such unions, against the express warnings of God's word, they
must expect must distress. The caution also extends to common
conversation. We should not join in friendship and acquaintance
with wicked men and unbelievers. Though we cannot wholly avoid
seeing and hearing, and being with such, yet we should never
choose them for friends. We must not defile ourselves by
converse with those who defile themselves with sin. Come out
from the workers of iniquity, and separate from their vain and
sinful pleasures and pursuits; from all conformity to the
corruptions of this present evil world. If it be an envied
privilege to be the son or daughter of an earthly prince, who
can express the dignity and happiness of being sons and
daughters of the Almighty?
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* An exhortation to holiness, and the whole church entreated to
bear affection to the apostle. (1-4) He rejoiced in their
sorrowing to repentance. (5-11) And in the comfort they and
Titus had together. (12-16)
 
#1-4 The promises of God are strong reasons for us to follow
after holiness; we must cleanse ourselves from all filthiness of
flesh and spirit. If we hope in God as our Father, we must seek
to be holy as he is holy, and perfect as our Father in heaven.
His grace, by the influences of his Spirit, alone can purify,
but holiness should be the object of our constant prayers. If
the ministers of the gospel are thought contemptible, there is
danger lest the gospel itself be despised also; and though
ministers must flatter none, yet they must be gentle towards
all. Ministers may look for esteem and favour, when they can
safely appeal to the people, that they have corrupted no man by
false doctrines or flattering speeches; that they have defrauded
no man; nor sought to promote their own interests so as to hurt
any. It was affection to them made the apostle speak so freely
to them, and caused him to glory of them, in all places, and
upon all occasions.

#5-11 There were fightings without, or continual contentions
with, and opposition from Jews and Gentiles; and there were
fears within, and great concern for such as had embraced the
Christian faith. But God comforts those who are cast down. We
should look above and beyond all means and instruments, to God,
as the author of all the consolation and good we enjoy. Sorrow
according to the will of God, tending to the glory of God, and
wrought by the Spirit of God, renders the heart humble,
contrite, submissive, disposed to mortify every sin, and to walk
in newness of life. And this repentance is connected with saving
faith in Christ, and an interest in his atonement. There is a
great difference between this sorrow of a godly sort, and the
sorrow of the world. The happy fruits of true repentance are
mentioned. Where the heart is changed, the life and actions will
be changed. It wrought indignation at sin, at themselves, at the
tempter and his instruments. It wrought a fear of watchfulness,
and a cautious fear of sin. It wrought desire to be reconciled
with God. It wrought zeal for duty, and against sin. It wrought
revenge against sin and their own folly, by endeavours to make
satisfaction for injuries done thereby. Deep humility before
God, hatred of all sin, with faith in Christ, a new heart and a
new life, make repentance unto salvation. May the Lord bestow it
on every one of us.

#12-16 The apostle was not disappointed concerning them, which
he signified to Titus; and he could with joy declare the
confidence he had in them for the time to come. Here see the
duties of a pastor and of his flock; the latter must lighten the
troubles of the pastoral office, by respect and obedience; the
former make a due return by his care of them, and cherish the
flock by testimonies of satisfaction, joy, and tenderness.
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* The apostle reminds them of charitable contributions for the
poor saints. (1-6) Enforces this by their gifts, and by the love
and grace of Christ. (7-9) By the willingness they had shown to
this good work. (10-15) He recommends Titus to them. (16-24)
 
#1-6 The grace of God must be owned as the root and fountain of
all the good in us, or done by us, at any time. It is great
grace and favour from God, if we are made useful to others, and
forward to any good work. He commends the charity of the
Macedonians. So far from needing that Paul should urge them,
they prayed him to receive the gift. Whatever we use or lay out
for God, it is only giving him what is his own. All we give for
charitable uses, will not be accepted of God, nor turn to our
advantage, unless we first give ourselves to the Lord. By
ascribing all really good works to the grace of God, we not only
give the glory to him whose due it is, but also show men where
their strength is. Abundant spiritual joy enlarges men's hearts
in the work and labour of love. How different this from the
conduct of those who will not join in any good work, unless
urged into it!

#7-9 Faith is the root; and as without faith it is not possible
to please God, #Heb 11:6|, so those who abound in faith, will
abound in other graces and good works also; and this will work
and show itself by love. Great talkers are not always the best
doers; but these Corinthians were diligent to do, as well as to
know and talk well. To all these good things the apostle desires
them to add this grace also, to abound in charity to the poor.
The best arguments for Christian duties, are drawn from the
grace and love of Christ. Though he was rich, as being God,
equal in power and glory with the Father, yet he not only became
man for us, but became poor also. At length he emptied himself,
as it were, to ransom their souls by his sacrifice on the cross.
From what riches, blessed Lord, to what poverty didst thou
descend for our sakes! and to what riches hast thou advanced us
through thy poverty! It is our happiness to be wholly at thy
disposal.

#10-15 Good purposes are like buds and blossoms, pleasant to
behold, and give hopes of good fruit; but they are lost, and
signify nothing without good deeds. Good beginnings are well;
but we lose the benefit, unless there is perseverance. When men
purpose that which is good, and endeavour, according to their
ability, to perform also, God will not reject them for what it
is not in their power to do. But this scripture will not justify
those who think good meanings are enough, or that good purposes,
and the mere profession of a willing mind, are enough to save.
Providence gives to some more of the good things of this world,
and to some less, that those who have abundance might supply
others who are in want. It is the will of God, that by our
mutual supplying one another, there should be some sort of
equality; not such a levelling as would destroy property, for in
such a case there could be no exercise of charity. All should
think themselves concerned to relieve those in want. This is
shown from the gathering and giving out the manna in the
wilderness, #Ex 16:18|. Those who have most of this world, have
no more than food and raiment; and those who have but little of
this world, seldom are quite without them.

#16-24 The apostle commends the brethren sent to collect their
charity, that it might be known who they were, and how safely
they might be trusted. It is the duty of all Christians to act
prudently; to hinder, as far as we can, all unjust suspicions.
It is needful, in the first place, to act uprightly in the sight
of God, but things honest in the sight of men should also be
attended to. A clear character, as well as a pure conscience, is
requisite for usefulness. They brought glory to Christ as
instruments, and had obtained honour from Christ to be counted
faithful, and employed in his service. The good opinion others
have of us, should be an argument with us to do well.
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* The reason for sending Titus to collect their alms. (1-5) The
Corinthians to be liberal and cheerful, The apostle thanks God
for his unspeakable gift. (6-15)
 
#1-5 When we would have others do good, we must act toward them
prudently and tenderly, and give them time. Christians should
consider what is for the credit of their profession, and
endeavour to adorn the doctrine of God their Saviour in all
things. The duty of ministering to the saints is so plain, that
there would seem no need to exhort Christians to it; yet
self-love contends so powerfully against the love of Christ,
that it is often necessary to stir up their minds by way of
remembrance.

#6-15 Money bestowed in charity, may to the carnal mind seem
thrown away, but when given from proper principles, it is seed
sown, from which a valuable increase may be expected. It should
be given carefully. Works of charity, like other good works,
should be done with thought and design. Due thought, as to our
circumstances, and those we are about to relieve, will direct
our gifts for charitable uses. Help should be given freely, be
it more or less; not grudgingly, but cheerfully. While some
scatter, and yet increase; others withhold more than is meet,
and it tends to poverty. If we had more faith and love, we
should waste less on ourselves, and sow more in hope of a
plentiful increase. Can a man lose by doing that with which God
is pleased? He is able to make all grace abound towards us, and
to abound in us; to give a large increase of spiritual and of
temporal good things. He can make us to have enough in all
things; and to be content with what we have. God gives not only
enough for ourselves, but that also wherewith we may supply the
wants of others, and this should be as seed to be sown. We must
show the reality of our subjection to the gospel, by works of
charity. This will be for the credit of our profession, and to
the praise and glory of God. Let us endeavour to copy the
example of Christ, being unwearied in doing good, and deeming it
more blessed to give than to receive. Blessed be God for the
unspeakable gift of his grace, whereby he enables and inclines
some of his people to bestow upon others, and others to be
grateful for it; and blessed be his glorious name to all
eternity, for Jesus Christ, that inestimable gift of his love,
through whom this and every other good thing, pertaining to life
and godliness, are freely given unto us, beyond all expression,
measure, or bounds.
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* The apostle states his authority with meekness and humility.
(1-6) Reasons with the Corinthians. (7-11) Seeks the glory of
God, and to be approved of him. (12-18)
 
#1-6 While others thought meanly, and spake scornfully of the
apostle, he had low thoughts, and spake humbly of himself. We
should be aware of our own infirmities, and think humbly of
ourselves, even when men reproach us. The work of the ministry
is a spiritual warfare with spiritual enemies, and for spiritual
purposes. Outward force is not the method of the gospel, but
strong persuasions, by the power of truth and the meekness of
wisdom. Conscience is accountable to God only; and people must
be persuaded to God and their duty, not driven by force. Thus
the weapons of our warfare are very powerful; the evidence of
truth is convincing. What opposition is made against the gospel,
by the powers of sin and Satan in the hearts of men! But observe
the conquest the word of God gains. The appointed means, however
feeble they appear to some, will be mighty through God. And the
preaching of the cross, by men of faith and prayer, has always
been fatal to idolatry, impiety, and wickedness.

#7-11 In outward appearance, Paul was mean and despised in the
eyes of some, but this was a false rule to judge by. We must not
think that none outward appearance, as if the want of such
things proved a man not to be a real Christian, or an able,
faithful minister of the lowly Saviour.

#12-18 If we would compare ourselves with others who excel us,
this would be a good method to keep us humble. The apostle fixes
a good rule for his conduct; namely, not to boast of things
without his measure, which was the measure God had distributed
to him. There is not a more fruitful source of error, than to
judge of persons and opinions by our own prejudices. How common
is it for persons to judge of their own religious character, by
the opinions and maxims of the world around them! But how
different is the rule of God's word! And of all flattery,
self-flattery is the worst. Therefore, instead of praising
ourselves, we should strive to approve ourselves to God. In a
word, let us glory in the Lord our salvation, and in all other
things only as evidences of his love, or means of promoting his
glory. Instead of praising ourselves, or seeking the praise of
men, let us desire that honour which cometh from God only.
$-$-$- 2CO:11
 
* The apostle gives the reasons for speaking in his own
commendation. (1-14) Shows that he had freely preached the
gospel. (5-15) Explains what he was going to add in defence of
his own character. (16-21) He gives an account of his labours,
cares, sufferings, dangers, and deliverances. (22-33)
 
#1-4 The apostle desired to preserve the Corinthians from being
corrupted by the false apostles. There is but one Jesus, one
Spirit, and one gospel, to be preached to them, and received by
them; and why should any be prejudiced, by the devices of an
adversary, against him who first taught them in faith? They
should not listen to men, who, without cause, would draw them
away from those who were the means of their conversion.

#5-15 It is far better to be plain in speech, yet walking openly
and consistently with the gospel, than to be admired by
thousands, and be lifted up in pride, so as to disgrace the
gospel by evil tempers and unholy lives. The apostle would not
give room for any to accuse him of worldly designs in preaching
the gospel, that others who opposed him at Corinth, might not in
this respect gain advantage against him. Hypocrisy may be looked
for, especially when we consider the great power which Satan,
who rules in the hearts of the children of disobedience, has
upon the minds of many. And as there are temptations to evil
conduct, so there is equal danger on the other side. It serves
Satan's purposes as well, to set up good works against the
atonement of Christ, and salvation by faith and grace. But the
end will discover those who are deceitful workers; their work
will end in ruin. Satan will allow his ministers to preach
either the law or the gospel separately; but the law as
established by faith in Christ's righteousness and atonement,
and the partaking of his Spirit, is the test of every false
system.

#16-21 It is the duty and practice of Christians to humble
themselves, in obedience to the command and example of the Lord;
yet prudence must direct in what it is needful to do things
which we may do lawfully, even the speaking of what God has
wrought for us, and in us, and by us. Doubtless here is
reference to facts in which the character of the false apostles
had been shown. It is astonishing to see how such men bring
their followers into bondage, and how they take from them and
insult them.

#22-33 The apostle gives an account of his labours and
sufferings; not out of pride or vain-glory, but to the honour of
God, who enabled him to do and suffer so much for the cause of
Christ; and shows wherein he excelled the false apostles, who
tried to lessen his character and usefulness. It astonishes us
to reflect on this account of his dangers, hardships, and
sufferings, and to observe his patience, perseverance,
diligence, cheerfulness, and usefulness, in the midst of all
these trials. See what little reason we have to love the pomp
and plenty of this world, when this blessed apostle felt so much
hardship in it. Our utmost diligence and services appear
unworthy of notice when compared with his, and our difficulties
and trials scarcely can be perceived. It may well lead us to
inquire whether or not we really are followers of Christ. Here
we may study patience, courage, and firm trust in God. Here we
may learn to think less of ourselves; and we should ever
strictly keep to truth, as in God's presence; and should refer
all to his glory, as the Father of our Lord Jesus Christ, who is
blessed for evermore.
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* The apostle's revelations. (1-6) Which were improved to his
spiritual advantage. (7-10) The signs of an apostle were in him,
His purpose of making them a visit; but he expresses his fear
lest he should have to be severe with some. (11-21)
 
#1-6 There can be no doubt the apostle speaks of himself.
Whether heavenly things were brought down to him, while his body
was in a trance, as in the case of ancient prophets; or whether
his soul was dislodged from the body for a time, and taken up
into heaven, or whether he was taken up, body and soul together,
he knew not. We are not capable, nor is it fit we should yet
know, the particulars of that glorious place and state. He did
not attempt to publish to the world what he had heard there, but
he set forth the doctrine of Christ. On that foundation the
church is built, and on that we must build our faith and hope.
And while this teaches us to enlarge our expectations of the
glory that shall be revealed, it should render us contented with
the usual methods of learning the truth and will of God.

#7-10 The apostle gives an account of the method God took to
keep him humble, and to prevent his being lifted up above
measure, on account of the visions and revelations he had. We
are not told what this thorn in the flesh was, whether some
great trouble, or some great temptation. But God often brings
this good out of evil, that the reproaches of our enemies help
to hide pride from us. If God loves us, he will keep us from
being exalted above measure; and spiritual burdens are ordered
to cure spiritual pride. This thorn in the flesh is said to be a
messenger of Satan which he sent for evil; but God designed it,
and overruled it for good. Prayer is a salve for every sore, a
remedy for every malady; and when we are afflicted with thorns
in the flesh, we should give ourselves to prayer. If an answer
be not given to the first prayer, nor to the second, we are to
continue praying. Troubles are sent to teach us to pray; and are
continued, to teach us to continue instant in prayer. Though God
accepts the prayer of faith, yet he does not always give what is
asked for: as he sometimes grants in wrath, so he sometimes
denies in love. When God does not take away our troubles and
temptations, yet, if he gives grace enough for us, we have no
reason to complain. Grace signifies the good-will of God towards
us, and that is enough to enlighten and enliven us, sufficient
to strengthen and comfort in all afflictions and distresses. His
strength is made perfect in our weakness. Thus his grace is
manifested and magnified. When we are weak in ourselves, then we
are strong in the grace of our Lord Jesus Christ; when we feel
that we are weak in ourselves, then we go to Christ, receive
strength from him, and enjoy most the supplies of Divine
strength and grace.

#11-21 We owe it to good men, to stand up in the defence of
their reputation; and we are under special obligations to those
from whom we have received benefit, especially spiritual
benefit, to own them as instruments in God's hand of good to us.
Here is an account of the apostle's behaviour and kind
intentions; in which see the character of a faithful minister of
the gospel. This was his great aim and design, to do good. Here
are noticed several sins commonly found among professors of
religion. Falls and misdeeds are humbling to a minister; and God
sometimes takes this way to humble those who might be tempted to
be lifted up. These vast verses show to what excesses the false
teachers had drawn aside their deluded followers. How grievous
it is that such evils should be found among professors of the
gospel! Yet thus it is, and has been too often, and it was so
even in the days of the apostles.
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* The apostle threatens obstinate offenders. (1-6) He prays for
their reformation. (7-10) And ends the epistle with a salutation
and blessing. (11-14)
 
#1-6 Though it is God's gracious method to bear long with
sinners, yet he will not bear always; at length he will come,
and will not spare those who remain obstinate and impenitent.
Christ at his crucifixion, appeared as only a weak and helpless
man, but his resurrection and life showed his Divine power. So
the apostles, how mean and contemptible soever they appeared to
the world, yet, as instruments, they manifested the power of
God. Let them prove their tempers, conduct, and experience, as
gold is assayed or proved by the touchstone. If they could prove
themselves not to be reprobates, not to be rejected of Christ,
he trusted they would know that he was not a reprobate, not
disowned by Christ. They ought to know if Christ Jesus was in
them, by the influences, graces, and indwelling of his Spirit,
by his kingdom set up in their hearts. Let us question our own
souls; either we are true Christians, or we are deceivers.
Unless Christ be in us by his Spirit, and power of his love, our
faith is dead, and we are yet disapproved by our Judge.

#7-10 The most desirable thing we can ask of God, for ourselves
and our friends, is to be kept from sin, that we and they may
not do evil. We have far more need to pray that we may not do
evil, than that we may not suffer evil. The apostle not only
desired that they might be kept from sin, but also that they
might grow in grace, and increase in holiness. We are earnestly
to pray to God for those we caution, that they may cease to do
evil, and learn to do well; and we should be glad for others to
be strong in the grace of Christ, though it may be the means of
showing our own weakness. let us also pray that we may be
enabled to make a proper use of all our talents.

#11-14 Here are several good exhortations. God is the Author of
peace and Lover of concord; he hath loved us, and is willing to
be at peace with us. And let it be our constant aim so to walk,
that separation from our friends may be only for a time, and
that we may meet in that happy world where parting will be
unknown. He wishes that they may partake all the benefits which
Christ of his free grace and favour has purchased; the Father
out of his free love has purposed; and the Holy Ghost applies
and bestows.
$-$-$- GA:1
 
** The churches in Galatia were formed partly of converted Jews,
and partly of Gentile converts, as was generally the case. St.
Paul asserts his apostolic character and the doctrines he
taught, that he might confirm the Galatian churches in the faith
of Christ, especially with respect to the important point of
justification by faith alone. Thus the subject is mainly the
same as that which is discussed in the epistle to the Romans,
that is, justification by faith alone. In this epistle, however,
attention is particularly directed to the point, that men are
justified by faith without the works of the law of Moses. Of the
importance of the doctrines prominently set forth in this
epistle, Luther thus speaks: "We have to fear as the greatest
and nearest danger, lest Satan take from us this doctrine of
faith, and bring into the church again the doctrine of works and
of men's traditions. Wherefore it is very necessary that this
doctrine be kept in continual practice and public exercise, both
of reading and hearing. If this doctrine be lost, then is also
the doctrine of truth, life and salvation, lost and gone."
 
* The apostle Paul asserts his apostolic character against such
as lessened it. (1-5) He reproves the Galatians for revolting
from the gospel of Christ under the influence of evil teachers.
(6-9) He proves the Divine authority of his doctrine and
mission; and declares what he was before his conversion and
calling. (10-14) And how he proceeded after it. (15-24)
 
#1-5 St. Paul was an apostle of Jesus Christ; he was expressly
appointed by him, consequently by God the Father, who is one
with him in respect of his Divine nature, and who appointed
Christ as Mediator. Grace, includes God's good-will towards us,
and his good work upon us; and peace, all that inward comfort,
or outward prosperity, which is really needful for us. They come
from God the Father, as the Fountain, through Jesus Christ. But
observe, first grace, and then peace; there can be no true peace
without grace. Christ gave himself for our sins, to make
atonement for us: this the justice of God required, and to this
he freely submitted. Here is to be observed the infinite
greatness of the price bestowed, and then it will appear
plainly, that the power of sin is so great, that it could by no
means be put away except the Son of God be given for it. He that
considers these things well, understands that sin is a thing the
most horrible that can be expressed; which ought to move us, and
make us afraid indeed. Especially mark well the words, "for our
sins." For here our weak nature starts back, and would first be
made worthy by her own works. It would bring him that is whole,
and not him that has need of a physician. Not only to redeem us
from the wrath of God, and the curse of the law; but also to
recover us from wicked practices and customs, to which we are
naturally enslaved. But it is in vain for those who are not
delivered from this present evil world by the sanctification of
the Spirit, to expect that they are freed from its condemnation
by the blood of Jesus.

#6-9 Those who would establish any other way to heaven than what
the gospel of Christ reveals, will find themselves wretchedly
mistaken. The apostle presses upon the Galatians a due sense of
their guilt in forsaking the gospel way of justification; yet he
reproves with tenderness, and represents them as drawn into it
by the arts of some that troubled them. In reproving others, we
should be faithful, and yet endeavour to restore them in the
spirit of meekness. Some would set up the works of the law in
the place of Christ's righteousness, and thus they corrupted
Christianity. The apostle solemnly denounces, as accursed, every
one who attempts to lay so false a foundation. All other gospels
than that of the grace of Christ, whether more flattering to
self-righteous pride, or more favourable to worldly lusts, are
devices of Satan. And while we declare that to reject the moral
law as a rule of life, tends to dishonour Christ, and destroy
true religion, we must also declare, that all dependence for
justification on good works, whether real or supposed, is as
fatal to those who persist in it. While we are zealous for good
works, let us be careful not to put them in the place of
Christ's righteousness, and not to advance any thing which may
betray others into so dreadful a delusion.

#10-14 In preaching the gospel, the apostle sought to bring
persons to the obedience, not of men, but of God. But Paul would
not attempt to alter the doctrine of Christ, either to gain
their favour, or to avoid their fury. In so important a matter
we must not fear the frowns of men, nor seek their favour, by
using words of men's wisdom. Concerning the manner wherein he
received the gospel, he had it by revelation from Heaven. He was
not led to Christianity, as many are, merely by education.

#15-24 St. Paul was wonderfully brought to the knowledge and
faith of Christ. All who are savingly converted, are called by
the grace of God; their conversion is wrought by his power and
grace working in them. It will but little avail us to have
Christ revealed to us, if he is not also revealed in us. He
instantly prepared to obey, without hesitating as to his worldly
interest, credit, ease, or life itself. And what matter of
thanksgiving and joy is it to the churches of Christ, when they
hear of such instances to the praise of the glory of his grace,
whether they have ever seen them or not! They glorify God for
his power and mercy in saving such persons, and for all the
service to his people and cause that is done, and may be further
expected from them.
$-$-$- GA:2
 
* The apostle declares his being owned as an apostle of the
Gentiles. (1-10) He had publicly opposed Peter for judaizing.
(11-14) And from thence he enters upon the doctrine of
justification by faith in Christ, without the works of the law.
(15-21)
 
#1-10 Observe the apostle's faithfulness in giving a full
account of the doctrine he had preached among the Gentiles, and
was still resolved to preach, that of Christianity, free from
all mixture of Judaism. This doctrine would be ungrateful to
many, yet he was not afraid to own it. His care was, lest the
success of his past labours should be lessened, or his future
usefulness be hindered. While we simply depend upon God for
success to our labours, we should use every proper caution to
remove mistakes, and against opposers. There are things which
may lawfully be complied with, yet, when they cannot be done
without betraying the truth, they ought to be refused. We must
not give place to any conduct, whereby the truth of the gospel
would be reflected upon. Though Paul conversed with the other
apostles, yet he did not receive any addition to his knowledge,
or authority, from them. Perceiving the grace given to him, they
gave unto him and Barnabas the right hand of fellowship, whereby
they acknowledged that he was designed to the honour and office
of an apostle as well as themselves. They agreed that these two
should go to the heathen, while they continued to preach to the
Jews; judging it agreeable to the mind of Christ, so to divide
their work. Here we learn that the gospel is not ours, but
God's; and that men are but the keepers of it; for this we are
to praise God. The apostle showed his charitable disposition,
and how ready he was to own the Jewish converts as brethren,
though many would scarcely allow the like favour to the
converted Gentiles; but mere difference of opinion was no reason
to him why he should not help them. Herein is a pattern of
Christian charity, which we should extend to all the disciples
of Christ.

#11-14 Notwithstanding Peter's character, yet, when Paul saw him
acting so as to hurt the truth of the gospel and the peace of
the church, he was not afraid to reprove him. When he saw that
Peter and the others did not live up to that principle which the
gospel taught, and which they professed, namely, That by the
death of Christ the partition wall between Jew and Gentile was
taken down, and the observance of the law of Moses was no longer
in force; as Peter's offence was public, he publicly reproved
him. There is a very great difference between the prudence of
St. Paul, who bore with, and used for a time, the ceremonies of
the law as not sinful, and the timid conduct of St. Peter, who,
by withdrawing from the Gentiles, led others to think that these
ceremonies were necessary.

#15-19 Paul, having thus shown he was not inferior to any
apostle, not to Peter himself, speaks of the great foundation
doctrine of the gospel. For what did we believe in Christ? Was
it not that we might be justified by the faith of Christ? If so,
is it not foolish to go back to the law, and to expect to be
justified by the merit of moral works, or sacrifices, or
ceremonies? The occasion of this declaration doubtless arose
from the ceremonial law; but the argument is quite as strong
against all dependence upon the works of the moral law, as
respects justification. To give the greater weight to this, it
is added, But if, while we seek to be justified by Christ, we
ourselves also are found sinners, is Christ the minister of sin?
This would be very dishonourable to Christ, and also very
hurtful to them. By considering the law itself, he saw that
justification was not to be expected by the works of it, and
that there was now no further need of the sacrifices and
cleansings of it, since they were done away in Christ, by his
offering up himself a sacrifice for us. He did not hope or fear
any thing from it; any more than a dead man from enemies. But
the effect was not a careless, lawless life. It was necessary,
that he might live to God, and be devoted to him through the
motives and grace of the gospel. It is no new prejudice, though
a most unjust one, that the doctrine of justification by faith
alone, tends to encourage people in sin. Not so, for to take
occasion from free grace, or the doctrine of it, to live in sin,
is to try to make Christ the minister of sin, at any thought of
which all Christian hearts would shudder.

#20,21 Here, in his own person, the apostle describes the
spiritual or hidden life of a believer. The old man is
crucified, #Ro 6:6|, but the new man is living; sin is
mortified, and grace is quickened. He has the comforts and the
triumphs of grace; yet that grace is not from himself, but from
another. Believers see themselves living in a state of
dependence on Christ. Hence it is, that though he lives in the
flesh, yet he does not live after the flesh. Those who have true
faith, live by that faith; and faith fastens upon Christ's
giving himself for us. He loved me, and gave himself for me. As
if the apostle said, The Lord saw me fleeing from him more and
more. Such wickedness, error, and ignorance were in my will and
understanding, that it was not possible for me to be ransomed by
any other means than by such a price. Consider well this price.
Here notice the false faith of many. And their profession is
accordingly; they have the form of godliness without the power
of it. They think they believe the articles of faith aright, but
they are deceived. For to believe in Christ crucified, is not
only to believe that he was crucified, but also to believe that
I am crucified with him. And this is to know Christ crucified.
Hence we learn what is the nature of grace. God's grace cannot
stand with man's merit. Grace is no grace unless it is freely
given every way. The more simply the believer relies on Christ
for every thing, the more devotedly does he walk before Him in
all his ordinances and commandments. Christ lives and reigns in
him, and he lives here on earth by faith in the Son of God,
which works by love, causes obedience, and changes into his holy
image. Thus he neither abuses the grace of God, nor makes it in
vain.
$-$-$- GA:3
 
* The Galatians reproved for departing from the great doctrine
of justification alone, through faith in Christ. (1-5) This
doctrine established from the example of Abraham. (6-9) From the
tenor of the law and the severity of its curse. (10-14) From the
covenant of promises, which the law could not disannul. (15-18)
The law was a school master to lead them to Christ. (19-25)
Under the gospel state true believers are all one in Christ.
(26-29)
 
#1-5 Several things made the folly of the Galatian Christians
worse. They had the doctrine of the cross preached, and the
Lord's supper administered among them, in both which Christ
crucified, and the nature of his sufferings, had been fully and
clearly set forth. Had they been made partakers of the Holy
Spirit, by the ministration of the law, or on account of any
works done by them in obedience thereto? Was it not by their
hearing and embracing the doctrine of faith in Christ alone for
justification? Which of these had God owned with tokens of his
favour and acceptance? It was not by the first, but the last.
And those must be very unwise, who suffer themselves to be
turned away from the ministry and doctrine which have been
blessed to their spiritual advantage. Alas, that men should turn
from the all-important doctrine of Christ crucified, to listen
to useless distinctions, mere moral preaching, or wild fancies!
The god of this world, by various men and means, has blinded
men's eyes, lest they should learn to trust in a crucified
Saviour. We may boldly demand where the fruits of the Holy
Spirit are most evidently brought forth? whether among those who
preach justification by the works of the law, or those who
preach the doctrine of faith? Assuredly among the latter.

#6-14 The apostle proves the doctrine he had blamed the
Galatians for rejecting; namely, that of justification by faith
without the works of the law. This he does from the example of
Abraham, whose faith fastened upon the word and promise of God,
and upon his believing he was owned and accepted of God as a
righteous man. The Scripture is said to foresee, because the
Holy Spirit that indited the Scripture did foresee. Through
faith in the promise of God he was blessed; and it is only in
the same way that others obtain this privilege. Let us then
study the object, nature, and effects of Abraham's faith; for
who can in any other way escape the curse of the holy law? The
curse is against all sinners, therefore against all men; for all
have sinned, and are become guilty before God: and if, as
transgressors of the law, we are under its curse, it must be
vain to look for justification by it. Those only are just or
righteous who are freed from death and wrath, and restored into
a state of life in the favour of God; and it is only through
faith that persons become righteous. Thus we see that
justification by faith is no new doctrine, but was taught in the
church of God, long before the times of the gospel. It is, in
truth, the only way wherein any sinners ever were, or can be
justified. Though deliverance is not to be expected from the
law, there is a way open to escape the curse, and regain the
favour of God, namely, through faith in Christ. Christ redeemed
us from the curse of the law; being made sin, or a sin-offering,
for us, he was made a curse for us; not separated from God, but
laid for a time under the Divine punishment. The heavy
sufferings of the Son of God, more loudly warn sinners to flee
from the wrath to come, than all the curses of the law; for how
can God spare any man who remains under sin, seeing that he
spared not his own Son, when our sins were charged upon him? Yet
at the same time, Christ, as from the cross, freely invites
sinners to take refuge in him.

#15-18 The covenant God made with Abraham, was not done away by
the giving the law to Moses. The covenant was made with Abraham
and his Seed. It is still in force; Christ abideth for ever in
his person, and his spiritual seed, who are his by faith. By
this we learn the difference between the promises of the law and
those of the gospel. The promises of the law are made to the
person of every man; the promises of the gospel are first made
to Christ, then by him to those who are by faith ingrafted into
Christ. Rightly to divide the word of truth, a great difference
must be put between the promise and the law, as to the inward
affections, and the whole practice of life. When the promise is
mingled with the law, it is made nothing but the law. Let Christ
be always before our eyes, as a sure argument for the defence of
faith, against dependence on human righteousness.

#19-22 If that promise was enough for salvation, wherefore then
serveth the law? The Israelites, though chosen to be God's
peculiar people, were sinners as well as others. The law was not
intended to discover a way of justification, different from that
made known by the promise, but to lead men to see their need of
the promise, by showing the sinfulness of sin, and to point to
Christ, through whom alone they could be pardoned and justified.
The promise was given by God himself; the law was given by the
ministry of angels, and the hand of a mediator, even Moses.
Hence the law could not be designed to set aside the promise. A
mediator, as the very term signifies, is a friend that comes
between two parties, and is not to act merely with and for one
of them. The great design of the law was, that the promise by
faith of Jesus Christ, might be given to those that believe;
that, being convinced of their guilt, and the insufficiency of
the law to effect a righteousness for them, they might be
persuaded to believe on Christ, and so obtain the benefit of the
promise. And it is not possible that the holy, just, and good
law of God, the standard of duty to all, should be contrary to
the gospel of Christ. It tends every way to promote it.

#23-25 The law did not teach a living, saving knowledge; but, by
its rites and ceremonies, especially by its sacrifices, it
pointed to Christ, that they might be justified by faith. And
thus it was, as the word properly signifies, a servant, to lead
to Christ, as children are led to school by servants who have
the care of them, that they might be more fully taught by Him
the true way of justification and salvation, which is only by
faith in Christ. And the vastly greater advantage of the gospel
state is shown, under which we enjoy a clearer discovery of
Divine grace and mercy than the Jews of old. Most men continue
shut up as in a dark dungeon, in love with their sins, being
blinded and lulled asleep by Satan, through wordly pleasures,
interests, and pursuits. But the awakened sinner discovers his
dreadful condition. Then he feels that the mercy and grace of
God form his only hope. And the terrors of the law are often
used by the convincing Spirit, to show the sinner his need of
Christ, to bring him to rely on his sufferings and merits, that
he may be justified by faith. Then the law, by the teaching of
the Holy Spirit, becomes his loved rule of duty, and his
standard for daily self-examination. In this use of it he learns
to depend more simply on the Saviour.

#26-29 Real Christians enjoy great privileges under the gospel;
and are no longer accounted servants, but sons; not now kept at
such a distance, and under such restraints as the Jews were.
Having accepted Christ Jesus as their Lord and Saviour, and
relying on him alone for justification and salvation, they
become the sons of God. But no outward forms or profession can
secure these blessings; for if any man have not the Spirit of
Christ, he is none of his. In baptism we put on Christ; therein
we profess to be his disciples. Being baptized into Christ, we
are baptized into his death, that as he died and rose again, so
we should die unto sin, and walk in newness and holiness of
life. The putting on of Christ according to the gospel, consists
not in outward imitation, but in a new birth, an entire change.
He who makes believers to be heirs, will provide for them.
Therefore our care must be to do the duties that belong to us,
and all other cares we must cast upon God. And our special care
must be for heaven; the things of this life are but trifles. The
city of God in heaven, is the portion or child's part. Seek to
be sure of that above all things.
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* The folly of returning to legal observances for justification.
(1-7) The happy change made in the Gentile believers. (8-11) The
apostle reasons against following false teachers. (12-18) He
expresses his earnest concern for them. (19,20) And then
explains the difference between what is to be expected from the
law, and from the gospel. (21-31)
 
#1-7 The apostle deals plainly with those who urged the law of
Moses together with the gospel of Christ, and endeavoured to
bring believers under its bondage. They could not fully
understand the meaning of the law as given by Moses. And as that
was a dispensation of darkness, so of bondage; they were tied to
many burdensome rites and observances, by which they were taught
and kept subject like a child under tutors and governors. We
learn the happier state of Christians under the gospel
dispensation. From these verses see the wonders of Divine love
and mercy; particularly of God the Father, in sending his Son
into the world to redeem and save us; of the Son of God, in
submitting so low, and suffering so much for us; and of the Holy
Spirit, in condescending to dwell in the hearts of believers,
for such gracious purposes. Also, the advantages Christians
enjoy under the gospel. Although by nature children of wrath and
disobedience, they become by grace children of love, and partake
of the nature of the children of God; for he will have all his
children resemble him. Among men the eldest son is heir; but all
God's children shall have the inheritance of eldest sons. May
the temper and conduct of sons ever show our adoption; and may
the Holy Spirit witness with our spirits that we are children
and heirs of God.

#8-11 The happy change whereby the Galatians were turned from
idols to the living God, and through Christ had received the
adoption of sons, was the effect of his free and rich grace;
they were laid under the greater obligation to keep to the
liberty wherewith he had made them free. All our knowledge of
God begins on his part; we know him because we are known of him.
Though our religion forbids idolatry, yet many practise
spiritual idolatry in their hearts. For what a man loves most,
and cares most for, that is his god: some have their riches for
their god, some their pleasures, and some their lusts. And many
ignorantly worship a god of their own making; a god made all of
mercy and no justice. For they persuade themselves that there is
mercy for them with God, though they repent not, but go on in
their sins. It is possible for those who have made great
professions of religion, to be afterwards drawn aside from
purity and simplicity. And the more mercy God has shown, in
bringing any to know the gospel, and the liberties and
privileges of it, the greater their sin and folly in suffering
themselves to be deprived of them. Hence all who are members of
the outward church should learn to fear and to suspect
themselves. We must not be content because we have some good
things in ourselves. Paul fears lest his labour is in vain, yet
he still labours; and thus to do, whatever follows, is true
wisdom and the fear of God. This every man must remember in his
place and calling.

#12-18 The apostle desires that they would be of one mind with
him respecting the law of Moses, as well as united with him in
love. In reproving others, we should take care to convince them
that our reproofs are from sincere regard to the honour of God
and religion and their welfare. The apostle reminds the
Galatians of the difficulty under which he laboured when he
first came among them. But he notices, that he was a welcome
messenger to them. Yet how very uncertain are the favour and
respect of men! Let us labour to be accepted of God. You once
thought yourselves happy in receiving the gospel; have you now
reason to think otherwise? Christians must not forbear speaking
the truth, for fear of offending others. The false teachers who
drew the Galatians from the truth of the gospel were designing
men. They pretended affection, but they were not sincere and
upright. An excellent rule is given. It is good to be zealous
always in a good thing; not for a time only, or now and then,
but always. Happy would it be for the church of Christ, if this
zeal was better maintained.

#19,20 The Galatians were ready to account the apostle their
enemy, but he assures them he was their friend; he had the
feelings of a parent toward them. He was in doubt as to their
state, and was anxious to know the result of their present
delusions. Nothing is so sure a proof that a sinner has passed
into a state of justification, as Christ being formed in him by
the renewal of the Holy Spirit; but this cannot be hoped for,
while men depend on the law for acceptance with God.

#21-27 The difference between believers who rested in Christ
only, and those who trusted in the law, is explained by the
histories of Isaac and Ishmael. These things are an allegory,
wherein, beside the literal and historical sense of the words,
the Spirit of God points out something further. Hagar and Sarah
were apt emblems of the two different dispensations of the
covenant. The heavenly Jerusalem, the true church from above,
represented by Sarah, is in a state of freedom, and is the
mother of all believers, who are born of the Holy Spirit. They
were by regeneration and true faith, made a part of the true
seed of Abraham, according to the promise made to him.

#28-31 The history thus explained is applied. So then, brethren,
we are not children of the bond-woman, but of the free. If the
privileges of all believers were so great, according to the new
covenant, how absurd for the Gentile converts to be under that
law, which could not deliver the unbelieving Jews from bondage
or condemnation! We should not have found out this allegory in
the history of Sarah and Hagar, if it had not been shown to us,
yet we cannot doubt it was intended by the Holy Spirit. It is an
explanation of the subject, not an argument in proof of it. The
two covenants of works and grace, and legal and evangelical
professors, are shadowed forth. Works and fruits brought forth
in a man's own strength, are legal. But if arising from faith in
Christ, they are evangelical. The first covenant spirit is of
bondage unto sin and death. The second covenant spirit is of
liberty and freedom; not liberty to sin, but in and unto duty.
The first is a spirit of persecution; the second is a spirit of
love. Let those professors look to it, who have a violent,
harsh, imposing spirit, towards the people of God. Yet as
Abraham turned aside to Hagar, so it is possible a believer may
turn aside in some things to the covenant of works, when through
unbelief and neglect of the promise he acts according to the
law, in his own strength; or in a way of violence, not of love,
towards the brethren. Yet it is not his way, not his spirit to
do so; hence he is never at rest, till he returns to his
dependence on Christ again. Let us rest our souls on the
Scriptures, and by a gospel hope and cheerful obedience, show
that our conversation and treasure are indeed in heaven.
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* An earnest exhortation to stand fast in the liberty of the
gospel. (1-12) To take heed of indulging a sinful temper.
(13-15) And to walk in the Spirit, and not to fulfil the lusts
of the flesh: the works of both are described. (16-26)
 
#1-6 Christ will not be the Saviour of any who will not own and
rely upon him as their only Saviour. Let us take heed to the
warnings and persuasions of the apostle to stedfastness in the
doctrine and liberty of the gospel. All true Christians, being
taught by the Holy Spirit, wait for eternal life, the reward of
righteousness, and the object of their hope, as the gift of God
by faith in Christ; and not for the sake of their own works. The
Jewish convert might observe the ceremonies or assert his
liberty, the Gentile might disregard them or might attend to
them, provided he did not depend upon them. No outward
privileges or profession will avail to acceptance with God,
without sincere faith in our Lord Jesus. True faith is a working
grace; it works by love to God, and to our brethren. May we be
of the number of those who, through the Spirit, wait for the
hope of righteousness by faith. The danger of old was not in
things of no consequence in themselves, as many forms and
observances now are. But without faith working by love, all else
is worthless, and compared with it other things are of small
value.

#7-12 The life of a Christian is a race, wherein he must run,
and hold on, if he would obtain the prize. It is not enough that
we profess Christianity, but we must run well, by living up to
that profession. Many who set out fairly in religion, are
hindered in their progress, or turn out of the way. It concerns
those who begin to turn out of the way, or to tire in it,
seriously to inquire what hinders them. The opinion or
persuasion, ver. #8|, was, no doubt, that of mixing the works of
the law with faith in Christ in justification. The apostle
leaves them to judge whence it must arise, but sufficiently
shows that it could be owing to none but Satan. It is dangerous
for Christian churches to encourage those who follow, but
especially who spread, destructive errors. And in reproving sin
and error, we should always distinguish between the leaders and
the led. The Jews were offended, because Christ was preached as
the only salvation for sinners. If Paul and others would have
admitted that the observance of the law of Moses was to be
joined with faith in Christ, as necessary to salvation, then
believers might have avoided many of the sufferings they
underwent. The first beginnings of such leaven should be
opposed. And assuredly those who persist in disturbing the
church of Christ must bear their judgment.

#13-15 The gospel is a doctrine according to godliness, #1Ti
6:3|, and is so far from giving the least countenance to sin,
that it lays us under the strongest obligation to avoid and
subdue it. The apostle urges that all the law is fulfilled in
one word, even in this, Thou shalt love thy neighbour as
thyself. If Christians, who should help one another, and rejoice
one another, quarrel, what can be expected but that the God of
love should deny his grace, that the Spirit of love should
depart, and the evil spirit, who seeks their destruction, should
prevail? Happy would it be, if Christians, instead of biting and
devouring one another on account of different opinions, would
set themselves against sin in themselves, and in the places
where they live.

#16-26 If it be our care to act under the guidance and power of
the blessed Spirit, though we may not be freed from the
stirrings and oppositions of the corrupt nature which remains in
us, it shall not have dominion over us. Believers are engaged in
a conflict, in which they earnestly desire that grace may obtain
full and speedy victory. And those who desire thus to give
themselves up to be led by the Holy Spirit, are not under the
law as a covenant of works, nor exposed to its awful curse.
Their hatred of sin, and desires after holiness, show that they
have a part in the salvation of the gospel. The works of the
flesh are many and manifest. And these sins will shut men out of
heaven. Yet what numbers, calling themselves Christians, live in
these, and say they hope for heaven! The fruits of the Spirit,
or of the renewed nature, which we are to do, are named. And as
the apostle had chiefly named works of the flesh, not only
hurtful to men themselves, but tending to make them so to one
another, so here he chiefly notices the fruits of the Spirit,
which tend to make Christians agreeable one to another, as well
as to make them happy. The fruits of the Spirit plainly show,
that such are led by the Spirit. By describing the works of the
flesh and fruits of the Spirit, we are told what to avoid and
oppose, and what we are to cherish and cultivate; and this is
the sincere care and endeavour of all real Christians. Sin does
not now reign in their mortal bodies, so that they obey it, #Ro
6:12|, for they seek to destroy it. Christ never will own those
who yield themselves up to be the servants of sin. And it is not
enough that we cease to do evil, but we must learn to do well.
Our conversation will always be answerable to the principle
which guides and governs us, #Ro 8:5|. We must set ourselves in
earnest to mortify the deeds of the body, and to walk in newness
of life. Not being desirous of vain-glory, or unduly wishing for
the esteem and applause of men, not provoking or envying one
another, but seeking to bring forth more abundantly those good
fruits, which are, through Jesus Christ, to the praise and glory
of God.
$-$-$- GA:6
 
* Exhortations to meekness, gentleness, and humility. (1-5) To
kindness towards all men, especially believers. (6-11) The
Galatians guarded against the judaizing teachers. (12-15) A
solemn blessing. (16-18)
 
#1-5 We are to bear one another's burdens. So we shall fulfil
the law of Christ. This obliges to mutual forbearance and
compassion towards each other, agreeably to his example. It
becomes us to bear one another's burdens, as fellow-travellers.
It is very common for a man to look upon himself as wiser and
better than other men, and as fit to dictate to them. Such a one
deceives himself; by pretending to what he has not, he puts a
cheat upon himself, and sooner or later will find the sad
effects. This will never gain esteem, either with God or men.
Every one is advised to prove his own work. The better we know
our own hearts and ways, the less shall we despise others, and
the more be disposed to help them under infirmities and
afflictions. How light soever men's sins seem to them when
committed, yet they will be found a heavy burden, when they come
to reckon with God about them. No man can pay a ransom for his
brother; and sin is a burden to the soul. It is a spiritual
burden; and the less a man feels it to be such, the more cause
has he to suspect himself. Most men are dead in their sins, and
therefore have no sight or sense of the spiritual burden of sin.
Feeling the weight and burden of our sins, we must seek to be
eased thereof by the Saviour, and be warned against every sin.

#6-11 Many excuse themselves from the work of religion, though
they may make a show, and profess it. They may impose upon
others, yet they deceive themselves if they think to impose upon
God, who knows their hearts as well as actions; and as he cannot
be deceived, so he will not be mocked. Our present time is seed
time; in the other world we shall reap as we sow now. As there
are two sorts of sowing, one to the flesh, and the other to the
Spirit, so will the reckoning be hereafter. Those who live a
carnal, sensual life, must expect no other fruit from such a
course than misery and ruin. But those who, under the guidance
and influences of the Holy Spirit, live a life of faith in
Christ, and abound in Christian graces, shall of the Spirit reap
life everlasting. We are all very apt to tire in duty,
particularly in doing good. This we should carefully watch and
guard against. Only to perseverance in well-doing is the reward
promised. Here is an exhortation to all to do good in their
places. We should take care to do good in our life-time, and
make this the business of our lives. Especially when fresh
occasions offer, and as far as our power reaches.

#12-15 Proud, vain, and carnal hearts, are content with just so
much religion as will help to keep up a fair show. But the
apostle professes his own faith, hope, and joy; and that his
principal glory was in the cross of Christ. By which is here
meant, his sufferings and death on the cross, the doctrine of
salvation by a crucified Redeemer. By Christ, or by the cross of
Christ, the world is crucified to the believer, and he to the
world. The more we consider the sufferings of the Redeemer from
the world, the less likely shall we be to love the world. The
apostle was as little affected by its charms, as a beholder
would be by any thing which had been graceful in the face of a
crucified person, when he beholds it blackened in the agonies of
death. He was no more affected by the objects around him, than
one who is expiring would be struck with any of the prospects
his dying eyes might view from the cross on which he hung. And
as to those who have truly believed in Christ Jesus, all things
are counted as utterly worthless compared with him. There is a
new creation; old things are passed away, and new views and
dispositions are brought in under the regenerating influences of
God the Holy Spirit. Believers are brought into a new world, and
being created in Christ Jesus unto good works, are formed to a
life of holiness. It is a change of mind and heart, whereby we
are enabled to believe in the Lord Jesus, and to live to God;
and where this inward, practical religion is wanting, outward
professions, or names, will never stand in any stead.

#16-18 A new creation to the image of Christ, as showing faith
in him, is the greatest distinction between one man and another,
and a blessing is declared on all who walk according to this
rule. The blessings are, peace and mercy. Peace with God and our
conscience, and all the comforts of this life, as far as they
are needful. And mercy, an interest in the free love and favour
of God in Christ, the spring and fountain of all other
blessings. The written word of God is the rule we are to go by,
both in its doctrines and precepts. May his grace ever be with
our spirit, to sanctify, quicken, and cheer us, and may we
always be ready to maintain the honour of that which is indeed
our life. The apostle had in his body the marks of the Lord
Jesus, the scars of wounds from persecuting enemies, for his
cleaving to Christ, and the doctrine of the gospel. The apostle
calls the Galatians his brethren, therein he shows his humility
and his tender affection for them; and he takes his leave with a
very serious prayer, that they might enjoy the favour of Christ
Jesus, both in its effects and in its evidences. We need desire
no more to make us happy than the grace of our Lord Jesus
Christ. The apostle does not pray that the law of Moses, or the
righteousness of works, but that the grace of Christ, might be
with them; that it might be in their hearts and with their
spirits, quickening, comforting, and strengthening them: to all
which he sets his Amen; signifying his desire that so it might
be, and his faith that so it would be.
$-$-$- EPH:1
 
** This epistle was written when St. Paul was a prisoner at
Rome. The design appears to be to strengthen the Ephesians in
the faith of Christ, and to give exalted views of the love of
God, and of the dignity and excellence of Christ, fortifying
their minds against the scandal of the cross. He shows that they
were saved by grace, and that however wretched they once were,
they now had equal privileges with the Jews. He encourages them
to persevere in their Christian calling, and urges them to walk
in a manner becoming their profession, faithfully discharging
the general and common duties of religion, and the special
duties of particular relations.
 
* A salutation, and an account of saving blessings, as prepared
in God's eternal election, as purchased by Christ's blood. (1-8)
And as conveyed in effectual calling: this is applied to the
believing Jews, and to the believing Gentiles. (9-14) The
apostle thanks God for their faith and love, and prays for the
continuance of their knowledge and hope, with respect to the
heavenly inheritance, and to God's powerful working in them.
(15-23)
 
#1,2. All Christians must be saints; if they come not under that
character on earth, they will never be saints in glory. Those
are not saints, who are not faithful, believing in Christ, and
true to the profession they make of relation to their Lord. By
grace, understand the free and undeserved love and favour of
God, and those graces of the Spirit which come from it; by
peace, all other blessings, spiritual and temporal, the fruits
of the former. No peace without grace. No peace, nor grace, but
from God the Father, and from the Lord Jesus Christ; and the
best saints need fresh supplies of the graces of the Spirit, and
desire to grow.

#3-8 Spiritual and heavenly blessings are the best blessings;
with which we cannot be miserable, and without which we cannot
but be so. This was from the choice of them in Christ, before
the foundation of the world, that they should be made holy by
separation from sin, being set apart to God, and sanctified by
the Holy Spirit, in consequence of their election in Christ. All
who are chosen to happiness as the end, are chosen to holiness
as the means. In love they were predestinated, or fore-ordained,
to be adopted as children of God by faith in Christ Jesus, and
to be openly admitted to the privileges of that high relation to
himself. The reconciled and adopted believer, the pardoned
sinner, gives all the praise of his salvation to his gracious
Father. His love appointed this method of redemption, spared not
his own Son, and brought believers to hear and embrace this
salvation. It was rich grace to provide such a surety as his own
Son, and freely to deliver him up. This method of grace gives no
encouragement to evil, but shows sin in all its hatefulness, and
how it deserves vengeance. The believer's actions, as well as
his words, declare the praises of Divine mercy.

#9-14 Blessings were made known to believers, by the Lord's
showing to them the mystery of his sovereign will, and the
method of redemption and salvation. But these must have been for
ever hidden from us, if God had not made them known by his
written word, preached gospel, and Spirit of truth. Christ
united the two differing parties, God and man, in his own
person, and satisfied for that wrong which caused the
separation. He wrought, by his Spirit, those graces of faith and
love, whereby we are made one with God, and among ourselves. He
dispenses all his blessings, according to his good pleasure. His
Divine teaching led whom he pleased to see the glory of those
truths, which others were left to blaspheme. What a gracious
promise that is, which secures the gift of the Holy Ghost to
those who ask him! The sanctifying and comforting influences of
the Holy Spirit seal believers as the children of God, and heirs
of heaven. These are the first-fruits of holy happiness. For
this we were made, and for this we were redeemed; this is the
great design of God in all that he has done for us; let all be
ascribed unto the praise of his glory.

#15-23 God has laid up spiritual blessings for us in his Son the
Lord Jesus; but requires us to draw them out and fetch them in
by prayer. Even the best Christians need to be prayed for: and
while we hear of the welfare of Christian friends, we should
pray for them. Even true believers greatly want heavenly wisdom.
Are not the best of us unwilling to come under God's yoke,
though there is no other way to find rest for the soul? Do we
not for a little pleasure often part with our peace? And if we
dispute less, and prayed more with and for each other, we should
daily see more and more what is the hope of our calling, and the
riches of the Divine glory in this inheritance. It is desirable
to feel the mighty power of Divine grace, beginning and carrying
on the work of faith in our souls. But it is difficult to bring
a soul to believe fully in Christ, and to venture its all, and
the hope of eternal life, upon his righteousness. Nothing less
than Almighty power will work this in us. Here is signified that
it is Christ the Saviour, who supplies all the necessities of
those who trust in him, and gives them all blessings in the
richest abundance. And by being partakers of Christ himself, we
come to be filled with the fulness of grace and glory in him.
How then do those forget themselves who seek for righteousness
out of him! This teaches us to come to Christ. And did we know
what we are called to, and what we might find in him, surely we
should come and be suitors to him. When feeling our weakness and
the power of our enemies, we most perceive the greatness of that
mighty power which effects the conversion of the believer, and
is engaged to perfect his salvation. Surely this will constrain
us by love to live to our Redeemer's glory.
$-$-$- EPH:2
 
* The riches of God's grace towards men, shown from their
deplorable state by nature, and the happy change Divine grace
makes in them. (1-10) The Ephesians called to reflect on their
state of heathenism. (11-13) And the privileges and blessings of
the gospel. (14-22)
 
#1-10 Sin is the death of the soul. A man dead in trespasses and
sins has no desire for spiritual pleasures. When we look upon a
corpse, it gives an awful feeling. A never-dying spirit is now
fled, and has left nothing but the ruins of a man. But if we
viewed things aright, we should be far more affected by the
thought of a dead soul, a lost, fallen spirit. A state of sin is
a state of conformity to this world. Wicked men are slaves to
Satan. Satan is the author of that proud, carnal disposition
which there is in ungodly men; he rules in the hearts of men.
From Scripture it is clear, that whether men have been most
prone to sensual or to spiritual wickedness, all men, being
naturally children of disobedience, are also by nature children
of wrath. What reason have sinners, then, to seek earnestly for
that grace which will make them, of children of wrath, children
of God and heirs of glory! God's eternal love or good-will
toward his creatures, is the fountain whence all his mercies
flow to us; and that love of God is great love, and that mercy
is rich mercy. And every converted sinner is a saved sinner;
delivered from sin and wrath. The grace that saves is the free,
undeserved goodness and favour of God; and he saves, not by the
works of the law, but through faith in Christ Jesus. Grace in
the soul is a new life in the soul. A regenerated sinner becomes
a living soul; he lives a life of holiness, being born of God:
he lives, being delivered from the guilt of sin, by pardoning
and justifying grace. Sinners roll themselves in the dust;
sanctified souls sit in heavenly places, are raised above this
world, by Christ's grace. The goodness of God in converting and
saving sinners heretofore, encourages others in after-time, to
hope in his grace and mercy. Our faith, our conversion, and our
eternal salvation, are not of works, lest any man should boast.
These things are not brought to pass by any thing done by us,
therefore all boasting is shut out. All is the free gift of God,
and the effect of being quickened by his power. It was his
purpose, to which he prepared us, by blessing us with the
knowledge of his will, and his Holy Spirit producing such a
change in us, that we should glorify God by our good
conversation, and perseverance in holiness. None can from
Scripture abuse this doctrine, or accuse it of any tendency to
evil. All who do so, are without excuse.

#11-13 Christ and his covenant are the foundation of all the
Christian's hopes. A sad and terrible description is here; but
who is able to remove himself out of it? Would that this were
not a true description of many baptized in the name of Christ.
Who can, without trembling, reflect upon the misery of a person,
separated for ever from the people of God, cut off from the body
of Christ, fallen from the covenant of promise, having no hope,
no Saviour, and without any God but a God of vengeance, to all
eternity? To have no part in Christ! What true Christian can
hear this without horror? Salvation is far from the wicked; but
God is a help at hand to his people; and this is by the
sufferings and death of Christ.

#14-18 Jesus Christ made peace by the sacrifice of himself; in
every sense Christ was their Peace, the author, centre, and
substance of their being at peace with God, and of their union
with the Jewish believers in one church. Through the person,
sacrifice, and mediation of Christ, sinners are allowed to draw
near to God as a Father, and are brought with acceptance into
his presence, with their worship and services, under the
teaching of the Holy Spirit, as one with the Father and the Son.
Christ purchased leave for us to come to God; and the Spirit
gives a heart to come, and strength to come, and then grace to
serve God acceptably.

#19-22 The church is compared to a city, and every converted
sinner is free of it. It is also compared to a house, and every
converted sinner is one of the family; a servant, and a child in
God's house. The church is also compared to a building, founded
on the doctrine of Christ; delivered by the prophets of the Old
Testament, and the apostles of the New. God dwells in all
believers now; they become the temple of God through the working
of the blessed Spirit. Let us then ask if our hopes are fixed on
Christ, according to the doctrine of his word? Have we devoted
ourselves as holy temples to God through him? Are we habitations
of God by the Spirit, are we spiritually-minded, and do we bring
forth the fruits of the Spirit? Let us take heed not to grieve
the holy Comforter. Let us desire his gracious presence, and his
influences upon our hearts. Let us seek to discharge the duties
allotted to us, to the glory of God.
$-$-$- EPH:3
 
* The apostle sets forth his office, and his qualifications for
it, and his call to it. (1-7) Also the noble purposes answered
by it. (8-12) He prays for the Ephesians. (13-19) And adds a
thanksgiving. (20,21)
 
#1-7 For having preached the doctrine of truth, the apostle was
a prisoner, but a prisoner of Jesus Christ; the object of
special protection and care, while thus suffering for him. All
the gracious offers of the gospel, and the joyful tidings it
contains, come from the rich grace of God; it is the great means
by which the Spirit works grace in the souls of men. The
mystery, is that secret, hidden purpose of salvation through
Christ. This was not so fully and clearly shown in the ages
before Christ, as unto the prophets of the New Testament. This
was the great truth made known to the apostle, that God would
call the Gentiles to salvation by faith in Christ. An effectual
working of Divine power attends the gifts of Divine grace. As
God appointed Paul to the office, so he qualified him for it.

#8-12 Those whom God advances to honourable employments, he
makes low in their own eyes; and where God gives grace to be
humble, there he gives all other needful grace. How highly he
speaks of Jesus Christ; the unsearchable riches of Christ!
Though many are not enriched with these riches; yet how great a
favour to have them preached among us, and to have an offer of
them! And if we are not enriched with them it is our own fault.
The first creation, when God made all things out of nothing, and
the new creation, whereby sinners are made new creatures by
converting grace, are of God by Jesus Christ. His riches are as
unsearchable and as sure as ever, yet while angels adore the
wisdom of God in the redemption of his church, the ignorance of
self-wise and carnal men deems the whole to be foolishness.

#13-19 The apostle seems to be more anxious lest the believers
should be discouraged and faint upon his tribulations, than for
what he himself had to bear. He asks for spiritual blessings,
which are the best blessings. Strength from the Spirit of God in
the inner man; strength in the soul; the strength of faith, to
serve God, and to do our duty. If the law of Christ is written
in our hearts, and the love of Christ is shed abroad there, then
Christ dwells there. Where his Spirit dwells, there he dwells.
We should desire that good affections may be fixed in us. And
how desirable to have a fixed sense of the love of God in Christ
to our souls! How powerfully the apostle speaks of the love of
Christ! The breadth shows its extent to all nations and ranks;
the length, that it continues from everlasting to everlasting;
the depth, its saving those who are sunk into the depths of sin
and misery; the height, its raising them up to heavenly
happiness and glory. Those who receive grace for grace from
Christ's fulness, may be said to be filled with the fulness of
God. Should not this satisfy man? Must he needs fill himself
with a thousand trifles, fancying thereby to complete his
happiness?

#20,21 It is proper always to end prayers with praises. Let us
expect more, and ask for more, encouraged by what Christ has
already done for our souls, being assured that the conversion of
sinners, and the comfort of believers, will be to his glory, for
ever and ever.
$-$-$- EPH:4
 
* Exhortations to mutual forbearance and union. (1-6) To a due
use of spiritual gifts and graces. (7-16) To purity and
holiness. (17-24) And to take heed of the sins practised among
the heathen. (25-32)
 
#1-6 Nothing is pressed more earnestly in the Scriptures, than
to walk as becomes those called to Christ's kingdom and glory.
By lowliness, understand humility, which is opposed to pride. By
meekness, that excellent disposition of soul, which makes men
unwilling to provoke, and not easily to be provoked or offended.
We find much in ourselves for which we can hardly forgive
ourselves; therefore we must not be surprised if we find in
others that which we think it hard to forgive. There is one
Christ in whom all believers hope, and one heaven they are all
hoping for; therefore they should be of one heart. They had all
one faith, as to its object, Author, nature, and power. They all
believed the same as to the great truths of religion; they had
all been admitted into the church by one baptism, with water, in
the name of the Father, and of the Son, and of the Holy Ghost,
as the sign of regeneration. In all believers God the Father
dwells, as in his holy temple, by his Spirit and special grace.

#7-16 Unto every believer is given some gift of grace, for their
mutual help. All is given as seems best to Christ to bestow upon
every one. He received for them, that he might give to them, a
large measure of gifts and graces; particularly the gift of the
Holy Ghost. Not a mere head knowledge, or bare acknowledging
Christ to be the Son of God, but such as brings trust and
obedience. There is a fulness in Christ, and a measure of that
fulness given in the counsel of God to every believer; but we
never come to the perfect measure till we come to heaven. God's
children are growing, as long as they are in this world; and the
Christian's growth tends to the glory of Christ. The more a man
finds himself drawn out to improve in his station, and according
to his measure, all that he has received, to the spiritual good
of others, he may the more certainly believe that he has the
grace of sincere love and charity rooted in his heart.

#17-24 The apostle charged the Ephesians in the name and by the
authority of the Lord Jesus, that having professed the gospel,
they should not be as the unconverted Gentiles, who walked in
vain fancies and carnal affections. Do not men, on every side,
walk in the vanity of their minds? Must not we then urge the
distinction between real and nominal Christians? They were void
of all saving knowledge; they sat in darkness, and loved it
rather than light. They had a dislike and hatred to a life of
holiness, which is not only the way of life God requires and
approves, and by which we live to him, but which has some
likeness to God himself in his purity, righteousness, truth, and
goodness. The truth of Christ appears in its beauty and power,
when it appears as in Jesus. The corrupt nature is called a man;
like the human body, it is of divers parts, supporting and
strengthening one another. Sinful desires are deceitful lusts;
they promise men happiness, but render them more miserable; and
bring them to destruction, if not subdued and mortified. These
therefore must be put off, as an old garment, a filthy garment;
they must be subdued and mortified. But it is not enough to
shake off corrupt principles; we must have gracious ones. By the
new man, is meant the new nature, the new creature, directed by
a new principle, even regenerating grace, enabling a man to lead
a new life of righteousness and holiness. This is created, or
brought forth by God's almighty power.

#25-28 Notice the particulars wherewith we should adorn our
Christian profession. Take heed of every thing contrary to
truth. No longer flatter or deceive others. God's people are
children who will not lie, who dare not lie, who hate and abhor
lying. Take heed of anger and ungoverned passions. If there is
just occasion to express displeasure at what is wrong, and to
reprove, see that it be without sin. We give place to the devil,
when the first motions of sin are not grievous to our souls;
when we consent to them; and when we repeat an evil deed. This
teaches that as sin, if yielded unto, lets in the devil upon us,
we are to resist it, keeping from all appearance of evil.
Idleness makes thieves. Those who will not work, expose
themselves to temptations to steal. Men ought to be industrious,
that they may do some good, and that they may be kept from
temptation. They must labour, not only that they may live
honestly, but that they may have to give to the wants of others.
What then must we think of those called Christians, who grow
rich by fraud, oppression, and deceitful practices! Alms, to be
accepted of God, must not be gained by unrighteousness and
robbery, but by honesty and industry. God hates robbery for
burnt-offerings.

#29-32 Filthy words proceed from corruption in the speaker, and
they corrupt the minds and manners of those who hear them:
Christians should beware of all such discourse. It is the duty
of Christians to seek, by the blessing of God, to bring persons
to think seriously, and to encourage and warn believers by their
conversation. Be ye kind one to another. This sets forth the
principle of love in the heart, and the outward expression of
it, in a humble, courteous behaviour. Mark how God's forgiveness
causes us to forgive. God forgives us, though we had no cause to
sin against him. We must forgive, as he has forgiven us. All
lying, and corrupt communications, that stir up evil desires and
lusts, grieve the Spirit of God. Corrupt passions of bitterness,
wrath, anger, clamour, evil-speaking, and malice, grieve the
Holy Spirit. Provoke not the holy, blessed Spirit of God to
withdraw his presence and his gracious influences. The body will
be redeemed from the power of the grave at the resurrection day.
Wherever that blessed Spirit dwells as a Sanctifier, he is the
earnest of all the joys and glories of that redemption day; and
we should be undone, should God take away his Holy Spirit from
us.
$-$-$- EPH:5
 
* Exhortation to brotherly love. (1,2) Cautions against several
sins. (3-14) Directions to a contrary behaviour, and to relative
duties. (15-21) The duties of wives and husbands are enforced by
the spiritual relation between Christ and the church. (22-33)
 
#1,2 Because God, for Christ's sake, has forgiven you, therefore
be ye followers of God, imitators of God. Resemble him
especially in his love and pardoning goodness, as becomes those
beloved by their heavenly Father. In Christ's sacrifice his love
triumphs, and we are to consider it fully.

#3-14 Filthy lusts must be rooted out. These sins must be
dreaded and detested. Here are not only cautions against gross
acts of sin, but against what some may make light of. But these
things are so far from being profitable. that they pollute and
poison the hearers. Our cheerfulness should show itself as
becomes Christians, in what may tend to God's glory. A covetous
man makes a god of his money; places that hope, confidence, and
delight, in worldly good, which should be in God only. Those who
allow themselves, either in the lusts of the flesh or the love
of the world, belong not to the kingdom of grace, nor shall they
come to the kingdom of glory. When the vilest transgressors
repent and believe the gospel, they become children of
obedience, from whom God's wrath is turned away. Dare we make
light of that which brings down the wrath of God? Sinners, like
men in the dark, are going they know not whither, and doing they
know not what. But the grace of God wrought a mighty change in
the souls of many. Walk as children of light, as having
knowledge and holiness. These works of darkness are unfruitful,
whatever profit they may boast; for they end in the destruction
of the impenitent sinner. There are many ways of abetting, or
taking part in the sins of others; by commendation, counsel,
consent, or concealment. And if we share with others in their
sins, we must expect to share in their plagues. If we do not
reprove the sins of others, we have fellowship with them. A good
man will be ashamed to speak of what many wicked men are not
ashamed to do. We must have not only a sight and a knowledge
that sin is sin, and in some measure shameful, but see it as a
breach of God's holy law. After the example of prophets and
apostles, we should call on those asleep and dead in sin, to
awake and arise, that Christ may give them light.

#15-21 Another remedy against sin, is care, or caution, it being
impossible else to maintain purity of heart and life. Time is a
talent given us by God, and it is misspent and lost when not
employed according to his design. If we have lost our time
heretofore, we must double our diligence for the future. Of that
time which thousands on a dying bed would gladly redeem at the
price of the whole world, how little do men think, and to what
trifles they daily sacrifice it! People are very apt to complain
of bad times; it were well if that stirred them more to redeem
time. Be not unwise. Ignorance of our duty, and neglect of our
souls, show the greatest folly. Drunkenness is a sin that never
goes alone, but carries men into other evils; it is a sin very
provoking to God. The drunkard holds out to his family and to
the world the sad spectacle of a sinner hardened beyond what is
common, and hastening to perdition. When afflicted or weary, let
us not seek to raise our spirits by strong drink, which is
hateful and hurtful, and only ends in making sorrows more felt.
But by fervent prayer let us seek to be filled with the Spirit,
and to avoid whatever may grieve our gracious Comforter. All
God's people have reason to sing for joy. Though we are not
always singing, we should be always giving thanks; we should
never want disposition for this duty, as we never want matter
for it, through the whole course of our lives. Always, even in
trials and afflictions, and for all things; being satisfied of
their loving intent, and good tendency. God keeps believers from
sinning against him, and engages them to submit one to another
in all he has commanded, to promote his glory, and to fulfil
their duties to each other.

#22-33 The duty of wives is, submission to their husbands in the
Lord, which includes honouring and obeying them, from a
principle of love to them. The duty of husbands is to love their
wives. The love of Christ to the church is an example, which is
sincere, pure, and constant, notwithstanding her failures.
Christ gave himself for the church, that he might sanctify it in
this world, and glorify it in the next, that he might bestow on
all his members a principle of holiness, and deliver them from
the guilt, the pollution, and the dominion of sin, by those
influences of the Holy Spirit, of which baptismal water was the
outward sign. The church and believers will not be without spot
or wrinkle till they come to glory. But those only who are
sanctified now, shall be glorified hereafter. The words of Adam,
mentioned by the apostle, are spoken literally of marriage; but
they have also a hidden sense in them, relating to the union
between Christ and his church. It was a kind of type, as having
resemblance. There will be failures and defects on both sides,
in the present state of human nature, yet this does not alter
the relation. All the duties of marriage are included in unity
and love. And while we adore and rejoice in the condescending
love of Christ, let husbands and wives learn hence their duties
to each other. Thus the worst evils would be prevented, and many
painful effects would be avoided.
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* The duties of children and parents. (1-4) Of servants and
masters. (5-9) All Christians are to put on spiritual armour
against the enemies of their souls. (10-18) The apostle desires
their prayers, and ends with his apostolic blessing. (19-24)
 
#1-4 The great duty of children is, to obey their parents. That
obedience includes inward reverence, as well as outward acts,
and in every age prosperity has attended those distinguished for
obedience to parents. The duty of parents. Be not impatient; use
no unreasonable severities. Deal prudently and wisely with
children; convince their judgements and work upon their reason.
Bring them up well; under proper and compassionate correction;
and in the knowledge of the duty God requires. Often is this
duty neglected, even among professors of the gospel. Many set
their children against religion; but this does not excuse the
children's disobedience, though it may be awfully occasion it.
God alone can change the heart, yet he gives his blessing to the
good lessons and examples of parents, and answers their prayers.
But those, whose chief anxiety is that their children should be
rich and accomplished, whatever becomes of their souls, must not
look for the blessing of God.

#5-9 The duty of servants is summed up in one word, obedience.
The servants of old were generally slaves. The apostles were to
teach servants and masters their duties, in doing which evils
would be lessened, till slavery should be rooted out by the
influence of Christianity. Servants are to reverence those over
them. They are to be sincere; not pretending obedience when they
mean to disobey, but serving faithfully. And they must serve
their masters not only when their master's eye is upon them; but
must be strict in the discharge of their duty, when he is absent
and out of the way. Steady regard to the Lord Jesus Christ will
make men faithful and sincere in every station, not grudgingly
or by constraint, but from a principle of love to the masters
and their concerns. This makes service easy to them, pleasing to
their masters, and acceptable to the Lord Christ. God will
reward even the meanest drudgery done from a sense of duty, and
with a view to glorify him. Here is the duty of masters. Act
after the same manner. Be just to servants, as you expect they
should be to you; show the like good-will and concern for them,
and be careful herein to approve yourselves to God. Be not
tyrannical and overbearing. You have a Master to obey, and you
and they are but fellow-servants in respect to Christ Jesus. If
masters and servants would consider their duties to God, and the
account they must shortly give to him, they would be more
mindful of their duty to each other, and thus families would be
more orderly and happy.

#10-18 Spiritual strength and courage are needed for our
spiritual warfare and suffering. Those who would prove
themselves to have true grace, must aim at all grace; and put on
the whole armour of God, which he prepares and bestows. The
Christian armour is made to be worn; and there is no putting off
our armour till we have done our warfare, and finished our
course. The combat is not against human enemies, nor against our
own corrupt nature only; we have to do with an enemy who has a
thousand ways of beguiling unstable souls. The devils assault us
in the things that belong to our souls, and labour to deface the
heavenly image in our hearts. We must resolve by God's grace,
not to yield to Satan. Resist him, and he will flee. If we give
way, he will get ground. If we distrust either our cause, or our
Leader, or our armour, we give him advantage. The different
parts of the armour of heavy-armed soldiers, who had to sustain
the fiercest assaults of the enemy, are here described. There is
none for the back; nothing to defend those who turn back in the
Christian warfare. Truth, or sincerity, is the girdle. This
girds on all the other pieces of our armour, and is first
mentioned. There can be no religion without sincerity. The
righteousness of Christ, imputed to us, is a breastplate against
the arrows of Divine wrath. The righteousness of Christ
implanted in us, fortifies the heart against the attacks of
Satan. Resolution must be as greaves, or armour to our legs; and
to stand their ground or to march forward in rugged paths, the
feet must be shod with the preparation of the gospel of peace.
Motives to obedience, amidst trials, must be drawn from a clear
knowledge of the gospel. Faith is all in all in an hour of
temptation. Faith, as relying on unseen objects, receiving
Christ and the benefits of redemption, and so deriving grace
from him, is like a shield, a defence every way. The devil is
the wicked one. Violent temptations, by which the soul is set on
fire of hell, are darts Satan shoots at us. Also, hard thoughts
of God, and as to ourselves. Faith applying the word of God and
the grace of Christ, quenches the darts of temptation. Salvation
must be our helmet. A good hope of salvation, a Scriptural
expectation of victory, will purify the soul, and keep it from
being defiled by Satan. To the Christian armed for defense in
battle, the apostle recommends only one weapon of attack; but it
is enough, the sword of the Spirit, which is the word of God. It
subdues and mortifies evil desires and blasphemous thoughts as
they rise within; and answers unbelief and error as they assault
from without. A single text, well understood, and rightly
applied, at once destroys a temptation or an objection, and
subdues the most formidable adversary. Prayer must fasten all
the other parts of our Christian armour. There are other duties
of religion, and of our stations in the world, but we must keep
up times of prayer. Though set and solemn prayer may not be
seasonable when other duties are to be done, yet short pious
prayers darted out, always are so. We must use holy thoughts in
our ordinary course. A vain heart will be vain in prayer. We
must pray with all kinds of prayer, public, private, and secret;
social and solitary; solemn and sudden: with all the parts of
prayer; confession of sin, petition for mercy, and thanksgiving
for favours received. And we must do it by the grace of God the
Holy Spirit, in dependence on, and according to, his teaching.
We must preserve in particular requests, notwithstanding
discouragements. We must pray, not for ourselves only, but for
all saints. Our enemies are mighty, and we are without strength,
but our Redeemer is almighty, and in the power of his mighty we
may overcome. Wherefore we must stir up ourselves. Have not we,
when God has called, often neglected to answer? Let us think
upon these things, and continue our prayers with patience.

#19-24 The gospel was a mystery till made known by Divine
revelation; and it is the work of Christ's ministers to declare
it. The best and most eminent ministers need the prayers of
believers. Those particularly should be prayed for, who are
exposed to great hardships and perils in their work. Peace be to
the brethren, and love with faith. By peace, understand all
manner of peace; peace with God, peace of conscience, peace
among themselves. And the grace of the Spirit, producing faith
and love, and every grace. These he desires for those in whom
they were already begun. And all grace and blessings come to the
saints from God, through Jesus Christ our Lord. Grace, that is,
the favour of God; and all good, spiritual and temporal, which
is from it, is and shall be with all those who thus love our
Lord Jesus Christ in sincerity, and with them only.
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** The Philippians felt a very deep interest for the apostle.
The scope of the epistle is to confirm them in the faith, to
encourage them to walk as becomes the gospel of Christ, to
caution them against judaizing teachers, and to express
gratitude for their Christian bounty. This epistle is the only
one, among those written by St. Paul, in which no censures are
implied or expressed. Full commendation and confidence are in
every part, and the Philippians are addressed with a peculiar
affection, which every serious reader will perceive.
 
* The apostle offers up thanksgivings and prayers, for the good
work of grace in the Philippians. (1-7) He expresses affection,
and prays for them. (8-11) Fortifies them against being cast
down at his sufferings. (12-20) He stood prepared for glorifying
Christ by life, or death. (21-26) Exhortations to zeal, and
constancy in professing the gospel. (27-30)
 
#1-7 The highest honour of the most eminent ministers is, to be
servants of Christ. And those who are not really saints on
earth, never will be saints in heaven. Out of Christ, the best
saints are sinners, and unable to stand before God. There is no
peace without grace. Inward peace springs from a sense of Divine
favour. And there is no grace and peace but from God our Father,
the fountain and origin of all blessings. At Philippi the
apostle was evil entreated, and saw little fruit of his labour;
yet he remembers Philippi with joy. We must thank our God for
the graces and comforts, gifts and usefulness of others, as we
receive the benefit, and God receives the glory. The work of
grace will never be perfected till the day of Jesus Christ, the
day of his appearance. But we may always be confident God will
perform his good work, in every soul wherein he has really begun
it by regeneration; though we must not trust in outward
appearances, nor in any thing but a new creation to holiness.
People are dear to their ministers, when they receive benefit by
their ministry. Fellow-sufferers in the cause of God should be
dear one to another.

#8-11 Shall not we pity and love those souls whom Christ loves
and pities? Those who abound in any grace, need to abound more.
Try things which differ; that we may approve the things which
are excellent. The truths and laws of Christ are excellent; and
they recommend themselves as such to any attentive mind.
Sincerity is that in which we should have our conversation in
the world, and it is the glory of all our graces. Christians
should not be apt to take offence, and should be very careful
not to offend God or the brethren. The things which most honour
God will most benefit us. Let us not leave it doubtful whether
any good fruit is found in us or not. A small measure of
Christian love, knowledge, and fruitfulness should not satisfy
any.

#12-20 The apostle was a prisoner at Rome; and to take off the
offence of the cross, he shows the wisdom and goodness of God in
his sufferings. These things made him known, where he would
never have otherwise been known; and led some to inquire after
the gospel. He suffered from false friends, as well as from
enemies. How wretched the temper of those who preached Christ
out of envy and contention, and to add affliction to the bonds
that oppressed this best of men! The apostle was easy in the
midst of all. Since our troubles may tend to the good of many,
we ought to rejoice. Whatever turns to our salvation, is by the
Spirit of Christ; and prayer is the appointed means of seeking
for it. Our earnest expectation and hope should not be to be
honoured of men, or to escape the cross, but to be upheld amidst
temptation, contempt, and affliction. Let us leave it to Christ,
which way he will make us serviceable to his glory, whether by
labour or suffering, by diligence or patience, by living to his
honour in working for him, or dying to his honour in suffering
for him.

#21-26 Death is a great loss to a carnal, worldly man, for he
loses all his earthly comforts and all his hopes; but to a true
believer it is gain, for it is the end of all his weakness and
misery. It delivers him from all the evils of life, and brings
him to possess the chief good. The apostle's difficulty was not
between living in this world and living in heaven; between these
two there is no comparison; but between serving Christ in this
world and enjoying him in another. Not between two evil things,
but between two good things; living to Christ and being with
him. See the power of faith and of Divine grace; it can make us
willing to die. In this world we are compassed with sin; but
when with Christ, we shall escape sin and temptation, sorrow and
death, for ever. But those who have most reason to desire to
depart, should be willing to remain in the world as long as God
has any work for them to do. And the more unexpected mercies are
before they come, the more of God will be seen in them.

#27-30 Those who profess the gospel of Christ, should live as
becomes those who believe gospel truths, submit to gospel laws,
and depend upon gospel promises. The original word
"conversation" denotes the conduct of citizens who seek the
credit, safety, peace, and prosperity of their city. There is
that in the faith of the gospel, which is worth striving for;
there is much opposition, and there is need of striving. A man
may sleep and go to hell; but he who would go to heaven, must
look about him and be diligent. There may be oneness of heart
and affection among Christians, where there is diversity of
judgment about many things. Faith is God's gift on the behalf of
Christ; the ability and disposition to believe are from God. And
if we suffer reproach and loss for Christ, we are to reckon them
a gift, and prize them accordingly. Yet salvation must not be
ascribed to bodily afflictions, as though afflictions and
worldly persecutions deserved it; but from God only is
salvation: faith and patience are his gifts.
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* Exhortations to a kind, humble spirit and behaviour. (1-4) The
example of Christ. (5-11) Diligence in the affairs of salvation,
and to be examples to the world. (12-18) The apostle's purpose
of visiting Philippi. (19-30)
 
#1-4 Here are further exhortations to Christian duties; to
like-mindedness and lowly-mindedness, according to the example
of the Lord Jesus. Kindness is the law of Christ's kingdom, the
lesson of his school, the livery of his family. Several motives
to brotherly love are mentioned. If you expect or experience the
benefit of God's compassions to yourselves, be compassionate one
to another. It is the joy of ministers to see people
like-minded. Christ came to humble us, let there not be among us
a spirit of pride. We must be severe upon our own faults, and
quick in observing our own defects, but ready to make favourable
allowances for others. We must kindly care for others, but not
be busy-bodies in other men's matters. Neither inward nor
outward peace can be enjoyed, without lowliness of mind.

#5-11 The example of our Lord Jesus Christ is set before us. We
must resemble him in his life, if we would have the benefit of
his death. Notice the two natures of Christ; his Divine nature,
and human nature. Who being in the form of God, partaking the
Divine nature, as the eternal and only-begotten Son of God, #Joh
1:1|, had not thought it a robbery to be equal with God, and to
receive Divine worship from men. His human nature; herein he
became like us in all things except sin. Thus low, of his own
will, he stooped from the glory he had with the Father before
the world was. Christ's two states, of humiliation and
exaltation, are noticed. Christ not only took upon him the
likeness and fashion, or form of a man, but of one in a low
state; not appearing in splendour. His whole life was a life of
poverty and suffering. But the lowest step was his dying the
death of the cross, the death of a malefactor and a slave;
exposed to public hatred and scorn. The exaltation was of
Christ's human nature, in union with the Divine. At the name of
Jesus, not the mere sound of the word, but the authority of
Jesus, all should pay solemn homage. It is to the glory of God
the Father, to confess that Jesus Christ is Lord; for it is his
will, that all men should honour the Son as they honour the
Father, #Joh 5:23|. Here we see such motives to self-denying
love as nothing else can supply. Do we thus love and obey the
Son of God?

#12-18 We must be diligent in the use of all the means which
lead to our salvation, persevering therein to the end. With
great care, lest, with all our advantages, we should come short.
Work out your salvation, for it is God who worketh in you. This
encourages us to do our utmost, because our labour shall not be
in vain: we must still depend on the grace of God. The working
of God's grace in us, is to quicken and engage our endeavours.
God's good-will to us, is the cause of his good work in us. Do
your duty without murmurings. Do it, and do not find fault with
it. Mind your work, and do not quarrel with it. By
peaceableness; give no just occasion of offence. The children of
God should differ from the sons of men. The more perverse others
are, the more careful we should be to keep ourselves blameless
and harmless. The doctrine and example of consistent believers
will enlighten others, and direct their way to Christ and
holiness, even as the light-house warns mariners to avoid rocks,
and directs their course into the harbour. Let us try thus to
shine. The gospel is the word of life, it makes known to us
eternal life through Jesus Christ. Running, denotes earnestness
and vigour, continual pressing forward; labouring, denotes
constancy, and close application. It is the will of God that
believers should be much in rejoicing; and those who are so
happy as to have good ministers, have great reason to rejoice
with them.

#19-30 It is best with us, when our duty becomes natural to us.
Naturally, that is, sincerely, and not in pretence only; with a
willing heart and upright views. We are apt to prefer our own
credit, ease, and safety, before truth, holiness, and duty; but
Timothy did not so. Paul desired liberty, not that he might take
pleasure, but that he might do good. Epaphroditus was willing to
go to the Philippians, that he might be comforted with those who
had sorrowed for him when he was sick. It seems, his illness was
caused by the work of God. The apostle urges them to love him
the more on that account. It is doubly pleasant to have our
mercies restored by God, after great danger of their removal;
and this should make them more valued. What is given in answer
to prayer, should be received with great thankfulness and joy.
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* The apostle cautions the Philippians against judaizing false
teachers, and renounces his own former privileges. (1-11)
Expresses earnest desire to be found in Christ; also his
pressing on toward perfection; and recommends his own example to
other believers. (12-21)
 
#1-11 Sincere Christians rejoice in Christ Jesus. The prophet
calls the false prophets dumb dogs, #Isa 56:10|; to which the
apostle seems to refer. Dogs, for their malice against faithful
professors of the gospel of Christ, barking at them and biting
them. They urged human works in opposition to the faith of
Christ; but Paul calls them evil-workers. He calls them the
concision; as they rent the church of Christ, and cut it to
pieces. The work of religion is to no purpose, unless the heart
is in it, and we must worship God in the strength and grace of
the Divine Spirit. They rejoice in Christ Jesus, not in mere
outward enjoyments and performances. Nor can we too earnestly
guard against those who oppose or abuse the doctrine of free
salvation. If the apostle would have gloried and trusted in the
flesh, he had as much cause as any man. But the things which he
counted gain while a Pharisee, and had reckoned up, those he
counted loss for Christ. The apostle did not persuade them to do
any thing but what he himself did; or to venture on any thing
but that on which he himself ventured his never-dying soul. He
deemed all these things to be but loss, compared with the
knowledge of Christ, by faith in his person and salvation. He
speaks of all worldly enjoyments and outward privileges which
sought a place with Christ in his heart, or could pretend to any
merit and desert, and counted them but loss; but it might be
said, It is easy to say so; but what would he do when he came to
the trial? He had suffered the loss of all for the privileges of
a Christian. Nay, he not only counted them loss, but the vilest
refuse, offals thrown to dogs; not only less valuable than
Christ, but in the highest degree contemptible, when set up as
against him. True knowledge of Christ alters and changes men,
their judgments and manners, and makes them as if made again
anew. The believer prefers Christ, knowing that it is better for
us to be without all worldly riches, than without Christ and his
word. Let us see what the apostle resolved to cleave to, and
that was Christ and heaven. We are undone, without righteousness
wherein to appear before God, for we are guilty. There is a
righteousness provided for us in Jesus Christ, and it is a
complete and perfect righteousness. None can have benefit by it,
who trust in themselves. Faith is the appointed means of
applying the saving benefit. It is by faith in Christ's blood.
We are made conformable to Christ's death, when we die to sin,
as he died for sin; and the world is crucified to us, and we to
the world, by the cross of Christ. The apostle was willing to do
or to suffer any thing, to attain the glorious resurrection of
saints. This hope and prospect carried him through all
difficulties in his work. He did not hope to attain it through
his own merit and righteousness, but through the merit and
righteousness of Jesus Christ.

#12-21 This simple dependence and earnestness of soul, were not
mentioned as if the apostle had gained the prize, or were
already made perfect in the Saviour's likeness. He forgot the
things which were behind, so as not to be content with past
labours or present measures of grace. He reached forth,
stretched himself forward towards his point; expressions showing
great concern to become more and more like unto Christ. He who
runs a race, must never stop short of the end, but press forward
as fast as he can; so those who have heaven in their view, must
still press forward to it, in holy desires and hopes, and
constant endeavours. Eternal life is the gift of God, but it is
in Christ Jesus; through his hand it must come to us, as it is
procured for us by him. There is no getting to heaven as our
home, but by Christ as our Way. True believers, in seeking this
assurance, as well as to glorify him, will seek more nearly to
resemble his sufferings and death, by dying to sin, and by
crucifying the flesh with its affections and lusts. In these
things there is a great difference among real Christians, but
all know something of them. Believers make Christ all in all,
and set their hearts upon another world. If they differ from one
another, and are not of the same judgment in lesser matters, yet
they must not judge one another; while they all meet now in
Christ, and hope to meet shortly in heaven. Let them join in all
the great things in which they are agreed, and wait for further
light as to lesser things wherein they differ. The enemies of
the cross of Christ mind nothing but their sensual appetites.
Sin is the sinner's shame, especially when gloried in. The way
of those who mind earthly things, may seem pleasant, but death
and hell are at the end of it. If we choose their way, we shall
share their end. The life of a Christian is in heaven, where his
Head and his home are, and where he hopes to be shortly; he sets
his affections upon things above; and where his heart is, there
will his conversation be. There is glory kept for the bodies of
the saints, in which they will appear at the resurrection. Then
the body will be made glorious; not only raised again to life,
but raised to great advantage. Observe the power by which this
change will be wrought. May we be always prepared for the coming
of our Judge; looking to have our vile bodies changed by his
Almighty power, and applying to him daily to new-create our
souls unto holiness; to deliver us from our enemies, and to
employ our bodies and souls as instruments of righteousness in
his service.
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* The apostle exhorts the Philippians to stand fast in the Lord.
(1) Gives directions to some, and to all in general. (2-9)
Expresses contentment in every condition of life. (10-19) He
concludes with prayer to God the Father, and his usual blessing.
(20-23)
 
#1 The believing hope and prospect of eternal life, should make
us steady and constant in our Christian course. There is
difference of gifts and graces, yet, being renewed by the same
Spirit, we are brethren. To stand fast in the Lord, is to stand
fast in his strength, and by his grace.

#2-9 Let believers be of one mind, and ready to help each other.
As the apostle had found the benefit of their assistance, he
knew how comfortable it would be to his fellow-labourers to have
the help of others. Let us seek to give assurance that our names
are written in the book of life. Joy in God is of great
consequence in the Christian life; and Christians need to be
again and again called to it. It more than outweighs all causes
for sorrow. Let their enemies perceive how moderate they were as
to outward things, and how composedly they suffered loss and
hardships. The day of judgment will soon arrive, with full
redemption to believers, and destruction to ungodly men. There
is a care of diligence which is our duty, and agrees with a wise
forecast and due concern; but there is a care of fear and
distrust, which is sin and folly, and only perplexes and
distracts the mind. As a remedy against perplexing care,
constant prayer is recommended. Not only stated times for
prayer, but in every thing by prayer. We must join thanksgivings
with prayers and supplications; not only seek supplies of good,
but own the mercies we have received. God needs not to be told
our wants or desires; he knows them better than we do; but he
will have us show that we value the mercy, and feel our
dependence on him. The peace of God, the comfortable sense of
being reconciled to God, and having a part in his favour, and
the hope of the heavenly blessedness, are a greater good than
can be fully expressed. This peace will keep our hearts and
minds through Christ Jesus; it will keep us from sinning under
troubles, and from sinking under them; keep us calm and with
inward satisfaction. Believers are to get and to keep a good
name; a name for good things with God and good men. We should
walk in all the ways of virtue, and abide therein; then, whether
our praise is of men or not, it will be of God. The apostle is
for an example. His doctrine and life agreed together. The way
to have the God of peace with us, is to keep close to our duty.
All our privileges and salvation arise in the free mercy of God;
yet the enjoyment of them depends on our sincere and holy
conduct. These are works of God, pertaining to God, and to him
only are they to be ascribed, and to no other, neither men,
words, nor deeds.

#10-19 It is a good work to succour and help a good minister in
trouble. The nature of true Christian sympathy, is not only to
feel concern for our friends in their troubles, but to do what
we can to help them. The apostle was often in bonds,
imprisonments, and necessities; but in all, he learned to be
content, to bring his mind to his condition, and make the best
of it. Pride, unbelief, vain hankering after something we have
not got, and fickle disrelish of present things, make men
discontented even under favourable circumstances. Let us pray
for patient submission and hope when we are abased; for humility
and a heavenly mind when exalted. It is a special grace to have
an equal temper of mind always. And in a low state not to lose
our comfort in God, nor distrust his providence, nor take any
wrong course for our own supply. In a prosperous condition not
to be proud, or secure, or worldly. This is a harder lesson than
the other; for the temptations of fulness and prosperity are
more than those of affliction and want. The apostle had no
design to urge them to give more, but to encourage such kindness
as will meet a glorious reward hereafter. Through Christ we have
grace to do what is good, and through him we must expect the
reward; and as we have all things by him, let us do all things
for him, and to his glory.

#20-23 The apostle ends with praises to God. We should look upon
God, under all our weakness and fears, not as an enemy, but as a
Father, disposed to pity us and help us. We must give glory to
God as a Father. God's grace and favour, which reconciled souls
enjoy, with the whole of the graces in us, which flow from it,
are all purchased for us by Christ's merit, and applied by his
pleading for us; and therefore are justly called the grace of
our Lord Jesus Christ.
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** This epistle was sent because of some difficulties which
arose among the Colossians, probably from false teachers, in
consequence of which they sent to the apostle. The scope of the
epistle is to show, that all hope of man's redemption is founded
on Christ, in whom alone are all complete fulness, perfections,
and sufficiency. The Colossians are cautioned against the
devices of judaizing teachers, and also against the notions of
carnal wisdom, and human inventions and traditions, as not
consistent with full reliance on Christ. In the first two
chapters the apostle tells them what they must believe, and in
the two last what they must do; the doctrine of faith, and the
precepts of life for salvation.
 
* The apostle Paul salutes the Colossians, and blesses God for
their faith, love, and hope. (1-8) Prays for their fruitfulness
in spiritual knowledge. (9-14) Gives a glorious view of Christ.
(15-23) And sets out his own character, as the apostle of the
Gentiles. (24-29)
 
#1-8 All true Christians are brethren one to another.
Faithfulness runs through every character and relation of the
Christian life. Faith, hope, and love, are the three principal
graces in the Christian life, and proper matter for prayer and
thanksgiving. The more we fix our hopes on the reward in the
other world, the more free shall we be in doing good with our
earthly treasure. It was treasured up for them, no enemy could
deprive them of it. The gospel is the word of truth, and we may
safely venture our souls upon it. And all who hear the word of
the gospel, ought to bring forth the fruit of the gospel, obey
it, and have their principles and lives formed according to it.
Worldly love arises, either from views of interest or from
likeness in manners; carnal love, from the appetite for
pleasure. To these, something corrupt, selfish, and base always
cleaves. But Christian love arises from the Holy Spirit, and is
full of holiness.

#9-14 The apostle was constant in prayer, that the believers
might be filled with the knowledge of God's will, in all wisdom.
Good words will not do without good works. He who undertakes to
give strength to his people, is a God of power, and of glorious
power. The blessed Spirit is the author of this. In praying for
spiritual strength, we are not straitened, or confined in the
promises, and should not be so in our hopes and desires. The
grace of God in the hearts of believers is the power of God; and
there is glory in this power. The special use of this strength
was for sufferings. There is work to be done, even when we are
suffering. Amidst all their trials they gave thanks to the
Father of our Lord Jesus, whose special grace fitted them to
partake of the inheritance provided for the saints. To bring
about this change, those were made willing subjects of Christ,
who were slaves of Satan. All who are designed for heaven
hereafter, are prepared for heaven now. Those who have the
inheritance of sons, have the education of sons, and the
disposition of sons. By faith in Christ they enjoyed this
redemption, as the purchase of his atoning blood, whereby
forgiveness of sins, and all other spiritual blessings were
bestowed. Surely then we shall deem it a favour to be delivered
from Satan's kingdom and brought into that of Christ, knowing
that all trials will soon end, and that every believer will be
found among those who come out of great tribulation.

#15-23 Christ in his human nature, is the visible discovery of
the invisible God, and he that hath seen Him hath seen the
Father. Let us adore these mysteries in humble faith, and behold
the glory of the Lord in Christ Jesus. He was born or begotten
before all the creation, before any creature was made; which is
the Scripture way of representing eternity, and by which the
eternity of God is represented to us. All things being created
by Him, were created for him; being made by his power, they were
made according to his pleasure, and for his praise and glory. He
not only created them all at first, but it is by the word of his
power that they are upheld. Christ as Mediator is the Head of
the body, the church; all grace and strength are from him; and
the church is his body. All fulness dwells in him; a fulness of
merit and righteousness, of strength and grace for us. God
showed his justice in requiring full satisfaction. This mode of
redeeming mankind by the death of Christ was most suitable. Here
is presented to our view the method of being reconciled. And
that, notwithstanding the hatred of sin on God's part, it
pleased God to reconcile fallen man to himself. If convinced
that we were enemies in our minds by wicked works, and that we
are now reconciled to God by the sacrifice and death of Christ
in our nature, we shall not attempt to explain away, nor yet
think fully to comprehend these mysteries; but we shall see the
glory of this plan of redemption, and rejoice in the hope set
before us. If this be so, that God's love is so great to us,
what shall we do now for God? Be frequent in prayer, and abound
in holy duties; and live no more to yourselves, but to Christ.
Christ died for us. But wherefore? That we should still live in
sin? No; but that we should die to sin, and live henceforth not
to ourselves, but to Him.

#24-29 Both the sufferings of the Head and of the members are
called the sufferings of Christ, and make up, as it were, one
body of sufferings. But He suffered for the redemption of the
church; we suffer on other accounts; for we do but slightly
taste that cup of afflictions of which Christ first drank
deeply. A Christian may be said to fill up that which remains of
the sufferings of Christ, when he takes up his cross, and after
the pattern of Christ, bears patiently the afflictions God
allots to him. Let us be thankful that God has made known to us
mysteries hidden from ages and generations, and has showed the
riches of his glory among us. As Christ is preached among us,
let us seriously inquire, whether he dwells and reigns in us;
for this alone can warrant our assured hope of his glory. We
must be faithful to death, through all trials, that we may
receive the crown of life, and obtain the end of our faith, the
salvation of our souls.
$-$-$- COL:2
 
* The apostle expresses his love to, and joy in believers. (1-7)
He cautions against the errors of heathen philosophy; also
against Jewish traditions, and rites which had been fulfilled in
Christ. (8-17) Against worshipping angels; and against legal
ordinances. (18-23)
 
#1-7 The soul prospers when we have clear knowledge of the truth
as it is in Jesus. When we not only believe with the heart, but
are ready, when called, to make confession with the mouth.
Knowledge and faith make a soul rich. The stronger our faith,
and the warmer our love, the more will our comfort be. The
treasures of wisdom are hid, not from us, but for us, in Christ.
These were hid from proud unbelievers, but displayed in the
person and redemption of Christ. See the danger of enticing
words; how many are ruined by the false disguises and fair
appearances of evil principles and wicked practices! Be aware
and afraid of those who would entice to any evil; for they aim
to spoil you. All Christians have, in profession at least,
received Jesus Christ the Lord, consented to him, and taken him
for theirs. We cannot be built up in Christ, or grow in him,
unless we are first rooted in him, or founded upon him. Being
established in the faith, we must abound therein, and improve in
it more and more. God justly withdraws this benefit from those
who do not receive it with thanksgiving; and gratitude for his
mercies is justly required by God.

#8-17 There is a philosophy which rightly exercises our
reasonable faculties; a study of the works of God, which leads
us to the knowledge of God, and confirms our faith in him. But
there is a philosophy which is vain and deceitful; and while it
pleases men's fancies, hinders their faith: such are curious
speculations about things above us, or no concern to us. Those
who walk in the way of the world, are turned from following
Christ. We have in Him the substance of all the shadows of the
ceremonial law. All the defects of it are made up in the gospel
of Christ, by his complete sacrifice for sin, and by the
revelation of the will of God. To be complete, is to be
furnished with all things necessary for salvation. By this one
word "complete," is shown that we have in Christ whatever is
required. "In him," not when we look to Christ, as though he
were distant from us, but we are in him, when, by the power of
the Spirit, we have faith wrought in our hearts by the Spirit,
and we are united to our Head. The circumcision of the heart,
the crucifixion of the flesh, the death and burial to sin and to
the world, and the resurrection to newness of life, set forth in
baptism, and by faith wrought in our hearts, prove that our sins
are forgiven, and that we are fully delivered from the curse of
the law. Through Christ, we, who were dead in sins, are
quickened. Christ's death was the death of our sins; Christ's
resurrection is the quickening of our souls. The law of
ordinances, which was a yoke to the Jews, and a partition-wall
to the Gentiles, the Lord Jesus took out of the way. When the
substance was come, the shadows fled. Since every mortal man is,
through the hand-writing of the law, guilty of death, how very
dreadful is the condition of the ungodly and unholy, who trample
under foot that blood of the Son of God, whereby alone this
deadly hand-writing can be blotted out! Let not any be troubled
about bigoted judgments which related to meats, or the Jewish
solemnities. The setting apart a portion of our time for the
worship and service of God, is a moral and unchangeable duty,
but had no necessary dependence upon the seventh day of the
week, the sabbath of the Jews. The first day of the week, or the
Lord's day, is the time kept holy by Christians, in remembrance
of Christ's resurrection. All the Jewish rites were shadows of
gospel blessings.

#18-23 It looked like humility to apply to angels, as if men
were conscious of their unworthiness to speak directly to God.
But it is not warrantable; it is taking that honour which is due
to Christ only, and giving it to a creature. There really was
pride in this seeming humility. Those who worship angels,
disclaim Christ, who is the only Mediator between God and man.
It is an insult to Christ, who is the Head of the church, to use
any intercessors but him. When men let go their hold of Christ,
they catch at what will stand them in no stead. The body of
Christ is a growing body. And true believers cannot live in the
fashions of the world. True wisdom is, to keep close to the
appointments of the gospel; in entire subjection to Christ, who
is the only Head of his church. Self-imposed sufferings and
fastings, might have a show of uncommon spirituality and
willingness for suffering, but this was not "in any honour" to
God. The whole tended, in a wrong manner, to satisfy the carnal
mind, by gratifying self-will, self-wisdom, self-righteousness,
and contempt of others. The things being such as carry not with
them so much as the show of wisdom; or so faint a show that they
do the soul no good, and provide not for the satisfying of the
flesh. What the Lord has left indifferent, let us regard as
such, and leave others to the like freedom; and remembering the
passing nature of earthly things, let us seek to glorify God in
the use of them.
$-$-$- COL:3
 
* The Colossians exhorted to be heavenly-minded; (1-4) to
mortify all corrupt affections; (5-11) to live in mutual love,
forbearance, and forgiveness; (12-17) and to practise the duties
of wives and husbands, children, parents, and servants. (18-25)
 
#1-4 As Christians are freed from the ceremonial law, they must
walk the more closely with God in gospel obedience. As heaven
and earth are contrary one to the other, both cannot be followed
together; and affection to the one will weaken and abate
affection to the other. Those that are born again are dead to
sin, because its dominion is broken, its power gradually subdued
by the operation of grace, and it shall at length be
extinguished by the perfection of glory. To be dead, then, means
this, that those who have the Holy Spirit, mortifying within
them the lusts of the flesh, are able to despise earthly things,
and to desire those that are heavenly. Christ is, at present,
one whom we have not seen; but our comfort is, that our life is
safe with him. The streams of this living water flow into the
soul by the influences of the Holy Spirit, through faith. Christ
lives in the believer by his Spirit, and the believer lives to
him in all he does. At the second coming of Christ, there will
be a general assembling of all the redeemed; and those whose
life is now hid with Christ, shall then appear with him in his
glory. Do we look for such happiness, and should we not set our
affections upon that world, and live above this?

#5-11 It is our duty to mortify our members which incline to the
things of the world. Mortify them, kill them, suppress them, as
weeds or vermin which spread and destroy all about them.
Continual opposition must be made to all corrupt workings, and
no provision made for carnal indulgences. Occasions of sin must
be avoided: the lusts of the flesh, and the love of the world;
and covetousness, which is idolatry; love of present good, and
of outward enjoyments. It is necessary to mortify sins, because
if we do not kill them, they will kill us. The gospel changes
the higher as well as the lower powers of the soul, and supports
the rule of right reason and conscience, over appetite and
passion. There is now no difference from country, or conditions
and circumstances of life. It is the duty of every one to be
holy, because Christ is a Christian's All, his only Lord and
Saviour, and all his hope and happiness.

#12-17 We must not only do no hurt to any, but do what good we
can to all. Those who are the elect of God, holy and beloved,
ought to be lowly and compassionate towards all. While in this
world, where there is so much corruption in our hearts, quarrels
will sometimes arise. But it is our duty to forgive one another,
imitating the forgiveness through which we are saved. Let the
peace of God rule in your hearts; it is of his working in all
who are his. Thanksgiving to God, helps to make us agreeable to
all men. The gospel is the word of Christ. Many have the word,
but it dwells in them poorly; it has no power over them. The
soul prospers, when we are full of the Scriptures and of the
grace of Christ. But when we sing psalms, we must be affected
with what we sing. Whatever we are employed about, let us do
every thing in the name of the Lord Jesus, and in believing
dependence on him. Those who do all in Christ's name, will never
want matter of thanksgiving to God, even the Father.

#18-25 The epistles most taken up in displaying the glory of the
Divine grace, and magnifying the Lord Jesus, are the most
particular in pressing the duties of the Christian life. We must
never separate the privileges and duties of the gospel.
Submission is the duty of wives. But it is submission, not to a
severe lord or stern tyrant, but to her own husband, who is
engaged to affectionate duty. And husbands must love their wives
with tender and faithful affection. Dutiful children are the
most likely to prosper. And parents must be tender, as well as
children obedient. Servants are to do their duty, and obey their
masters' commands, in all things consistent with duty to God
their heavenly Master. They must be both just and diligent;
without selfish designs, or hypocrisy and disguise. Those who
fear God, will be just and faithful when from under their
master's eye, because they know they are under the eye of God.
And do all with diligence, not idly and slothfully; cheerfully,
not discontented at the providence of God which put them in that
relation. And for servants' encouragement, let them know, that
in serving their masters according to the command of Christ,
they serve Christ, and he will give them a glorious reward at
last. But, on the other hand, he who doeth wrong, shall receive
for the wrong which he hath done. God will punish the unjust, as
well as reward the faithful servant; and the same if masters
wrong their servants. For the righteous Judge of the earth will
deal justly between master and servant. Both will stand upon a
level at his tribunal. How happy would true religion make the
world, if it every where prevailed, influenced every state of
things, and every relation of life! But the profession of those
persons who are regardless of duties, and give just cause for
complaint to those they are connected with, deceives themselves,
as well as brings reproach on the gospel.
$-$-$- COL:4
 
* Masters to do their duty towards servants. (1) Persons of all
ranks to persevere in prayer, and Christian prudence. (2-6) The
apostle refers to others for an account of his affairs. (7-9)
Sends greetings; and concludes with a blessing. (10-18)
 
#1 The apostle proceeds with the duty of masters to their
servants. Not only justice is required of them, but strict
equity and kindness. Let them deal with servants as they expect
God should deal with themselves.

#2-6 No duties can be done aright, unless we persevere in
fervent prayer, and watch therein with thanksgiving. The people
are to pray particularly for their ministers. Believers are
exhorted to right conduct towards unbelievers. Be careful in all
converse with them, to do them good, and recommend religion by
all fit means. Diligence in redeeming time, commends religion to
the good opinion of others. Even what is only carelessness may
cause a lasting prejudice against the truth. Let all discourse
be discreet and seasonable, as becomes Christians. Though it be
not always of grace, it must always be with grace. Though our
discourse be of that which is common, yet it must be in a
Christian manner. Grace is the salt which seasons our discourse,
and keeps it from corrupting. It is not enough to answer what is
asked, unless we answer aright also.

#7-9 Ministers are servants to Christ, and fellow-servants to
one another. They have one Lord, though they have different
stations and powers for service. It is a great comfort under the
troubles and difficulties of life, to have fellow Christians
caring for us. Circumstances of life make no difference in the
spiritual relation among sincere Christians; they partake of the
same privileges, and are entitled to the same regards. What
amazing changes Divine grace makes! Faithless servants become
faithful and beloved brethren, and some who had done wrong,
become fellow-workers of good.

#10-18 Paul had differed with Barnabas, on the account of this
Mark, yet he is not only reconciled, but recommends him to the
churches; an example of a truly Christian and forgiving spirit.
If men have been guilty of a fault, it must not always be
remembered against them. We must forget as well as forgive. The
apostle had comfort in the communion of saints and ministers.
One is his fellow-servant, another his fellow-prisoner, and all
his fellow-workers, working out their own salvation, and
endeavouring to promote the salvation of others. The effectual,
fervent prayer is the prevailing prayer, and availeth much. The
smiles, flatteries, or frowns of the world, the spirit of error,
or the working of self-love, leads many to a way of preaching
and living which comes far short of fulfilling their ministry.
But those who preach the same doctrine as Paul, and follow his
example, may expect the Divine favour and blessing.
$-$-$- 1TH:1
 
** This epistle is generally considered to have been the first
of those written by St. Paul. The occasion seems to have been
the good report of the stedfastness of the church at
Thessalonica in the faith of the gospel. It is full of affection
and confidence, and more consolatory and practical, and less
doctrinal, than some of the other epistles.
 
* The faith, love, and patience of the Thessalonians, are
evident tokens of their election which was manifested in the
power with which the gospel came to them. (1-5) Its powerful and
exemplary effects upon their hearts and lives. (6-10)
 
#1-5 As all good comes from God, so no good can be hoped for by
sinners, but from God in Christ. And the best good may be
expected from God, as our Father, for the sake of Christ. We
should pray, not only for ourselves, but for others also;
remembering them without ceasing. Wherever there is a true
faith, it will work; it will affect both the heart and life.
Faith works by love; it shows itself in love to God, and love to
our neighbour. And wherever there is a well-grounded hope of
eternal life, this will appear by the exercise of patience; and
it is a sign of sincerity, when in all we do, we seek to approve
ourselves to God. By this we may know our election, if we not
only speak of the things of God with out lips, but feel their
power in our hearts, mortifying our lusts, weaning us from the
world, and raising us up to heavenly things. Unless the Spirit
of God comes with the word of God, it will be to us a dead
letter. Thus they entertained it by the power of the Holy Ghost.
They were fully convinced of the truth of it, so as not to be
shaken in mind by objections and doubts; and they were willing
to leave all for Christ, and to venture their souls and
everlasting condition upon the truth of the gospel revelation.

#6-10 When careless, ignorant, and immoral persons are turned
from their carnal pursuits and connexions, to believe in and
obey the Lord Jesus, to live soberly, righteously, and godly,
the matter speaks for itself. The believers under the Old
Testament waited for the coming of the Messiah, and believers
now wait for his second coming. He is yet to come. And God had
raised him from the dead, which is a full assurance unto all men
that he will come to judgment. He came to purchase salvation,
and will, when he comes again, bring salvation with him, full
and final deliverance from that wrath which is yet to come. Let
all, without delay, flee from the wrath to come, and seek refuge
in Christ and his salvation.
$-$-$- 1TH:2
 
* The apostle reminds the Thessalonians of his preaching and
behaviour. (1-12) And of their receiving the gospel as the word
of God. (13-16) His joy on their account. (17-20)
 
#1-6 The apostle had no wordly design in his preaching.
Suffering in a good cause should sharpen holy resolution. The
gospel of Christ at first met with much opposition; and it was
preached with contention, with striving in preaching, and
against opposition. And as the matter of the apostle's
exhortation was true and pure, the manner of his speaking was
without guile. The gospel of Christ is designed for mortifying
corrupt affections, and that men may be brought under the power
of faith. This is the great motive to sincerity, to consider
that God not only sees all we do, but knows our thoughts afar
off, and searches the heart. And it is from this God who trieth
our hearts, that we must receive our reward. The evidences of
the apostle's sincerity were, that he avoided flattery and
covetousness. He avoided ambition and vain-glory.

#7-12 Mildness and tenderness greatly recommend religion, and
are most conformable to God's gracious dealing with sinners, in
and by the gospel. This is the way to win people. We should not
only be faithful to our calling as Christians, but in our
particular callings and relations. Our great gospel privilege
is, that God has called us to his kingdom and glory. The great
gospel duty is, that we walk worthy of God. We should live as
becomes those called with such a high and holy calling. Our
great business is to honour, serve, and please God, and to seek
to be worthy of him.

#13-16 We should receive the word of God with affections
suitable to its holiness, wisdom, truth, and goodness. The words
of men are frail and perishing, like themselves, and sometimes
false, foolish, and fickle; but God's word is holy, wise, just,
and faithful. Let us receive and regard it accordingly. The word
wrought in them, to make them examples to others in faith and
good works, and in patience under sufferings, and in trials for
the sake of the gospel. Murder and persecution are hateful to
God, and no zeal for any thing in religion can excuse it.
Nothing tends more to any person or people's filling up the
measure of their sins, than opposing the gospel, and hindering
the salvation of souls. The pure gospel of Christ is abhorred by
many, and the faithful preaching of it is hindered in many ways.
But those who forbid the preaching it to sinners, to men dead in
sin, do not by this please God. Those have cruel hearts, and are
enemies to the glory of God, and to the salvation of his people,
who deny them the Bible.

#17-20 This world is not a place where we are to be always, or
long together. In heaven holy souls shall meet, and never part
more. And though the apostle could not come to them yet, and
thought he might never be able to come, yet our Lord Jesus
Christ will come; nothing shall hinder that. May God give
faithful ministers to all who serve him with their spirit in the
gospel of his Son, and send them to all who are in darkness
$-$-$- 1TH:3
 
* The apostle sent Timothy to establish and comfort the
Thessalonians (1-5) He rejoiced at the good tidings of their
faith and love. (6-10) And for their increase in grace. (11-13)
 
#1-5 The more we find pleasure in the ways of God, the more we
shall desire to persevere therein. The apostle's design was to
establish and comfort the Thessalonians as to the object of
their faith, that Jesus Christ was the Saviour of the world; and
as to the recompence of faith, which was more than enough to
make up all their losses, and to reward all their labours. But
he feared his labours would be in vain. If the devil cannot
hinder ministers from labouring in the word and doctrine, he
will, if possible, hinder the success of their labours. No one
would willingly labour in vain. It is the will and purpose of
God, that we enter into his kingdom through many afflictions.
And the apostles, far from flattering people with the
expectation of worldly prosperity in religion, told them plainly
they must count upon trouble in the flesh. Herein they followed
the example of their great Master, the Author of our faith.
Christians were in danger, and they should be forewarned; they
will thus be kept from being improved by any devices of the
tempter.

#6-10 Thankfulness to God is very imperfect in the present
state; but one great end of the ministry of the word is to help
faith forward. That which was the instrument to obtain faith, is
also the means of increasing and confirming it, namely, the
ordinances of God; and as faith cometh by hearing, so it is
confirmed by hearing also.

#11-13 Prayer is religious worship, and all religious worship is
due unto God only. Prayer is to be offered to God as our Father.
Prayer is not only to be offered in the name of Christ, but
offered up to Christ himself, as our Lord and our Saviour. Let
us acknowledge God in all our ways, and he will direct our
paths. Mutual love is required of all Christians. And love is of
God, and is fulfilling the gospel as well as the law. We need
the Spirit's influences in order to our growth in grace; and the
way to obtain them, is prayer. Holiness is required of all who
would go to heaven; and we must act so that we do not contradict
the profession we make of holiness. The Lord Jesus will
certainly come in his glory; his saints will come with him. Then
the excellence as well as the necessity of holiness will appear;
and without this no hearts shall be established at that day, nor
shall any avoid condemnation.
$-$-$- 1TH:4
 
* Exhortations to purity and holiness. (1-8) To brotherly love,
peaceable behaviour, and diligence. (9-12) Not to sorrow unduly
for the death of godly relations and friends, considering the
glorious resurrection of their bodies at Christ's second coming.
(13-18)
 
#1-8 To abide in the faith of the gospel is not enough, we must
abound in the work of faith. The rule according to which all
ought to walk and act, is the commandments given by the Lord
Jesus Christ. Sanctification, in the renewal of their souls
under the influences of the Holy Spirit, and attention to
appointed duties, constituted the will of God respecting them.
In aspiring after this renewal of the soul unto holiness, strict
restraint must be put upon the appetites and senses of the body,
and on the thoughts and inclinations of the will, which lead to
wrong uses of them. The Lord calls none into his family to live
unholy lives, but that they may be taught and enabled to walk
before him in holiness. Some make light of the precepts of
holiness, because they hear them from men; but they are God's
commands, and to break them is to despise God.

#9-12 We should notice in others what is good, to their praise,
that we may engage them to abound therein more and more. All who
are savingly taught of God, are taught to love one another. The
teaching of the Spirit exceeds the teachings of men; and men's
teaching is vain and useless, unless God teach. Those remarkable
for this or any other grace, need to increase therein, as well
as to persevere to the end. It is very desirable to have a calm
and quiet temper, and to be of a peaceable and quiet behaviour.
Satan is busy to trouble us; and we have in our hearts what
disposes us to be unquiet; therefore let us study to be quiet.
Those who are busy-bodies, meddling in other men's matters, have
little quiet in their own minds, and cause great disturbances
among their neighbours. They seldom mind the other exhortation,
to be diligent in their own calling, to work with their own
hands. Christianity does not take us from the work and duty of
our particular callings, but teaches us to be diligent therein.
People often by slothfulness reduce themselves to great straits,
and are liable to many wants; while such as are diligent in
their own business, earn their own bread, and have great
pleasure in so doing.

#13-18 Here is comfort for the relations and friends of those
who die in the Lord. Grief for the death of friends is lawful;
we may weep for our own loss, though it may be their gain.
Christianity does not forbid, and grace does not do away, our
natural affections. Yet we must not be excessive in our sorrows;
this is too much like those who have no hope of a better life.
Death is an unknown thing, and we know little about the state
after death; yet the doctrines of the resurrection and the
second coming of Christ, are a remedy against the fear of death,
and undue sorrow for the death of our Christian friends; and of
these doctrines we have full assurance. It will be some
happiness that all the saints shall meet, and remain together
for ever; but the principal happiness of heaven is to be with
the Lord, to see him, live with him, and enjoy him for ever. We
should support one another in times sorrow; not deaden one
another's spirits, or weaken one another's hands. And this may
be done by the many lessons to be learned from the resurrection
of the dead, and the second coming of Christ. What! comfort a
man by telling him he is going to appear before the
judgment-seat of God! Who can feel comfort from those words?
That man alone with whose spirit the Spirit of God bears witness
that his sins are blotted out, and the thoughts of whose heart
are purified by the Holy Spirit, so that he can love God, and
worthily magnify his name. We are not in a safe state unless it
is thus with us, or we are desiring to be so.
$-$-$- 1TH:5
 
* The apostle exhorts to be always ready for the coming of
Christ to judgment, which will be with suddenness and surprise.
(1-11) He directs to several particular duties. (12-22) And
concludes with prayer, greetings, and a blessing. (23-28)
 
#1-5 It is needless or useless to ask about the particular time
of Christ's coming. Christ did not reveal this to the apostles.
There are times and seasons for us to work in, and these are our
duty and interest to know and observe; but as to the time when
we must give up our account, we know it not, nor is it needful
that we should. The coming of Christ will be a great surprise to
men. Our Lord himself said so. As the hour of death is the same
to each person that the judgment will be to mankind in general,
so the same remarks answer for both. Christ's coming will be
terrible to the ungodly. Their destruction will overtake them
while they dream of happiness, and please themselves with vain
amusements. There will be no means to escape the terror or the
punishment of that day. This day will be a happy day to the
righteous. They are not in darkness; they are the children of
the light. It is the happy condition of all true Christians. But
how many are speaking peace and safety to themselves, over whose
heads utter destruction is hovering! Let us endeavour to awaken
ourselves and each other, and guard against our spiritual
enemies.

#6-11 Most of mankind do not consider the things of another
world at all, because they are asleep; or they do not consider
them aright, because they sleep and dream. Our moderation as to
all earthly things should be known to all men. Shall Christians,
who have the light of the blessed gospel shining in their faces,
be careless about their souls, and unmindful of another world?
We need the spiritual armour, or the three Christian graces,
faith, love, and hope. Faith; if we believe that the eye of God
is always upon us, that there is another world to prepare for,
we shall see reason to watch and be sober. True and fervent love
to God, and the things of God, will keep us watchful and sober.
If we have hope of salvation, let us take heed of any thing that
would shake our trust in the Lord. We have ground on which to
build unshaken hope, when we consider, that salvation is by our
Lord Jesus Christ, who died for us, to atone for our sins and to
ransom our souls. We should join in prayer and praise one with
another. We should set a good example one before another, and
this is the best means to answer the end of society. Thus we
shall learn how to live to Him, with whom we hope to live for
ever.

#12-15 The ministers of the gospel are described by the work of
their office, which is to serve and honour the Lord. It is their
duty not only to give good counsel, but also to warn the flock
of dangers, and reprove for whatever may be amiss. The people
should honour and love their ministers, because their business
is the welfare of men's souls. And the people should be at peace
among themselves, doing all they can to guard against any
differences. But love of peace must not make us wink at sin. The
fearful and sorrowful spirits, should be encouraged, and a kind
word may do much good. We must bear and forbear. We must be
long-suffering, and keep down anger, and this to all men.
Whatever man do to us, we must do good to others.

#16-22 We are to rejoice in creature-comforts, as if we rejoiced
not, and must not expect to live many years, and rejoice in them
all; but if we do rejoice in God, we may do that evermore. A
truly religious life is a life of constant joy. And we should
rejoice more, if we prayed more. Prayer will help forward all
lawful business, and every good work. If we pray without
ceasing, we shall not want matter for thanksgiving in every
thing. We shall see cause to give thanks for sparing and
preventing, for common and uncommon, past and present, temporal
and spiritual mercies. Not only for prosperous and pleasing, but
also for afflicting providences, for chastisements and
corrections; for God designs all for our good, though we at
present see not how they tend to it. Quench not the Spirit.
Christians are said to be baptized with the Holy Ghost and with
fire. He worketh as fire, by enlightening, enlivening, and
purifying the souls of men. As fire is put out by taking away
fuel, and as it is quenched by pouring water, or putting a great
deal of earth upon it; so we must be careful not to quench the
Holy Spirit, by indulging carnal lusts and affections, minding
only earthly things. Believers often hinder their growth in
grace, by not giving themselves up to the spiritual affections
raised in their hearts by the Holy Spirit. By prophesyings, here
understand the preaching of the word, the interpreting and
applying the Scriptures. We must not despise preaching, though
it is plain, and we are told no more than what we knew before.
We must search the Scriptures. And proving all things must be to
hold fast that which is good. We should abstain from sin, and
whatever looks like sin, leads to it, and borders upon it. He
who is not shy of the appearances of sin, who shuns not the
occasions of it, and who avoids not the temptations and
approaches to it, will not long keep from doing sin.

#23-28 The apostle prays that they might be sanctified more
perfectly, for the best are sanctified but in part while in this
world; therefore we should pray for, and press toward, complete
holiness. And as we must fall, if God did not carry on his good
work in the soul, we should pray to God to perfect his work,
till we are presented faultless before the throne of his glory.
We should pray for one another; and brethren should thus express
brotherly love. This epistle was to be read to all the brethren.
Not only are the common people allowed to read the Scriptures,
but it is their duty, and what they should be persuaded to do.
The word of God should not be kept in an unknown tongue, but
transplanted, that as all men are concerned to know the
Scriptures, so they all may be able to read them. The Scriptures
should be read in all public congregations, for the benefit of
the unlearned especially. We need no more to make us happy, than
to know the grace of our Lord Jesus Christ. He is an
ever-flowing and an over-flowing fountain of grace to supply all
our wants.
$-$-$- 2TH:1
 
** The second epistle to the Thessalonians was written soon
after the first. The apostle was told that, from some
expressions in his first letter, many expected the second coming
of Christ was at hand, and that the day of judgment would arrive
in their time. Some of these neglected their worldly duties. St.
Paul wrote again to correct their error, which hindered the
spread of the gospel. He had written agreeably to the words of
the prophets of the Old Testament; and he tells them there were
many counsels of the Most High yet to be fulfilled, before that
day of the Lord should come, though, because it is sure, he had
spoken of it as near. The subject led to a remarkable
foretelling, of some of the future events which were to take
place in the after-ages of the Christian church, and which show
the prophetic spirit the apostle possessed.
 
* The apostle blesses God for the growing state of the love and
patience of the Thessalonians. (1-4) And encourages them to
persevere under all their sufferings for Christ, considering his
coming at the great day of account. (5-12)
 
#1-4 Where there is the truth of grace, there will be an
increase of it. The path of the just is as the shining light,
which shines more and more unto the perfect day. And where there
is the increase of grace, God must have all the glory. Where
faith grows, love will abound, for faith works by love. It shows
faith and patience, such as may be proposed as a pattern for
others, when trials from God, and persecutions from men, quicken
the exercise of those graces; for the patience and faith of
which the apostle gloried, bore them up, and enabled them to
endure all their tribulations.

#5-10 Religion, if worth anything, is worth every thing; and
those have no religion, or none worth having, or know not how to
value it, cannot find their hearts to suffer for it. We cannot
by all our sufferings, any more than by our services, merit
heaven; but by our patience under sufferings, we are prepared
for the promised joy. Nothing more strongly marks a man for
eternal ruin, than a spirit of persecution and enmity to the
name and people of God. God will trouble those that trouble his
people. And there is a rest for the people of God; a rest from
sin and sorrow. The certainty of future recompence is proved by
the righteousness of God. The thoughts of this should be
terrible to wicked men, and support the righteous. Faith,
looking to the great day, is enabled partly to understand the
book of providence, which appears confused to unbelievers. The
Lord Jesus will in that day appear from heaven. He will come in
the glory and power of the upper world. His light will be
piercing, and his power consuming, to all who in that day shall
be found as chaff. This appearance will be terrible to those
that know not God, especially to those who rebel against
revelation, and obey not the gospel of our Lord Jesus Christ.
This is the great crime of multitudes, the gospel is revealed,
and they will not believe it; or if they pretend to believe,
they will not obey it. Believing the truths of the gospel, is in
order to our obeying the precepts of the gospel. Though sinners
may be long spared, they will be punished at last. They did
sin's work, and must receive sin's wages. Here God punishes
sinners by creatures as instruments; but then, it will be
destruction from the Almighty; and who knows the power of his
anger? It will be a joyful day to some, to the saints, to those
who believe and obey the gospel. In that bright and blessed day,
Christ Jesus will be glorified and admired by his saints. And
Christ will be glorified and admired in them. His grace and
power will be shown, when it shall appear what he has purchased
for, and wrought in, and bestowed upon those who believe in him.
Lord, if the glory put upon thy saints shall be thus admired,
how much more shalt thou be admired, as the Bestower of that
glory! The glory of thy justice in the damnation of the wicked
will be admired, but not as the glory of thy mercy in the
salvation of believers. How will this strike the adoring angels
with holy admiration, and transport thy admiring saints with
eternal rapture! The meanest believer shall enjoy more than the
most enlarged heart can imagine while we are here; Christ will
be admired in all those that believe, the meanest believer not
excepted.

#11,12 Believing thoughts and expectations of the second coming
of Christ should lead us to pray to God more, for ourselves and
others. If there is any good in us, it is owing to the good
pleasure of his goodness, and therefore it is called grace.
There are many purposes of grace and good-will in God toward his
people, and the apostle prays that God would complete in them
the work of faith with power. This is to their doing every other
good work. The power of God not only begins, but carries on the
work of faith. And this is the great end and design of the grace
of our God and Lord Jesus Christ, which is made known to us, and
wrought in us.
$-$-$- 2TH:2
 
* Cautions against the error that the time of Christ's coming
was just at hand. There would first be a general apostacy from
the faith, and a revealing of the antichristian man of sin.
(1-4) His destruction, and that of those who obey him. (5-12)
The security of the Thessalonians from apostacy; an exhortation
to stedfastness, and prayer for them. (13-17)
 
#1-4 If errors arise among Christians, we should set them right;
and good men will be careful to suppress errors which rise from
mistaking their words and actions. We have a cunning adversary,
who watches to do mischief, and will promote errors, even by the
words of Scripture. Whatever uncertainty we are in, or whatever
mistakes may arise about the time of Christ's coming, that
coming itself is certain. This has been the faith and hope of
all Christians, in all ages of the church; it was the faith and
hope of the Old Testament saints. All believers shall be
gathered together to Christ, to be with him, and to be happy in
his presence for ever. We should firmly believe the second
coming of Christ; but there was danger lest the Thessalonians,
being mistaken as to the time, should question the truth or
certainty of the thing itself. False doctrines are like the
winds that toss the water to and fro; and they unsettle the
minds of men, which are as unstable as water. It is enough for
us to know that our Lord will come, and will gather all his
saints unto him. A reason why they should not expect the coming
of Christ, as at hand, is given. There would be a general
falling away first, such as would occasion the rise of
antichrist, that man of sin. There have been great disputes who
or what is intended by this man of sin and son of perdition. The
man of sin not only practises wickedness, but also promotes and
commands sin and wickedness in others; and is the son of
perdition, because he is devoted to certain destruction, and is
the instrument to destroy many others, both in soul and body. As
God was in the temple of old, and worshipped there, and is in
and with his church now; so the antichrist here mentioned, is a
usurper of God's authority in the Christian church, who claims
Divine honours.

#5-12 Something hindered or withheld the man of sin. It is
supposed to be the power of the Roman empire, which the apostle
did not mention more plainly at that time. Corruption of
doctrine and worship came in by degrees, and the usurping of
power was gradual; thus the mystery of iniquity prevailed.
Superstition and idolatry were advanced by pretended devotion,
and bigotry and persecution were promoted by pretended zeal for
God and his glory. This mystery of iniquity was even then begun;
while the apostles were yet living, persons pretended zeal for
Christ, but really opposed him. The fall or ruin of the
antichristian state is declared. The pure word of God, with the
Spirit of God, will discover this mystery of iniquity, and in
due time it shall be destroyed by the brightness of Christ's
coming. Signs and wonders, visions and miracles, are pretended;
but they are false signs to support false doctrines; and lying
wonders, or only pretended miracles, to cheat the people; and
the diabolical deceits with which the antichristian state has
been supported, are notorious. The persons are described, who
are his willing subjects. Their sin is this; They did not love
the truth, and therefore did not believe it; and they were
pleased with false notions. God leaves them to themselves, then
sin will follow of course, and spiritual judgments here, and
eternal punishments hereafter. These prophecies have, in a great
measure, come to pass, and confirm the truth of the Scriptures.
This passage exactly agrees with the system of popery, as it
prevails in the Romish church, and under the Romish popes. But
though the son of perdition has been revealed, though he has
opposed and exalted himself above all that is called God, or
that is worshipped; and has spoken and acted as if he were a god
upon earth, and has proclaimed his insolent pride, and supported
his delusions, by lying miracles and all kinds of frauds; still
the Lord has not yet fully destroyed him with the brightness of
his coming; that and other prophecies remain to be fulfilled
before the end shall come.

#13-15 When we hear of the apostacy of many, it is a great
comfort and joy, that there is a remnant according to the
election of grace, which does and shall persevere; especially we
should rejoice, if we have reason to hope that we are of that
number. The preservation of the saints, is because God loved
them with an everlasting love, from the beginning of the world.
The end and the means must not be separated. Faith and holiness
must be joined together as well as holiness and happiness. The
outward call of God is by the gospel; and this is rendered
effectual by the inward working of the Spirit. The belief of the
truth brings the sinner to rely on Christ, and so to love and
obey him; it is sealed by the Holy Spirit upon his heart. We
have no certain proof of any thing having been delivered by the
apostles, more than what we find contained in the Holy
Scriptures. Let us then stand fast in the doctrines taught by
the apostles, and reject all additions, and vain traditions.

#16,17 We may and should direct our prayers, not only to God the
Father, through our Lord Jesus Christ, but also to our Lord
Jesus Christ himself. And we should pray in his name unto God,
not only as his Father, but as our Father in and through him.
The love of God in Christ Jesus, is the spring and fountain of
all the good we have or hope for. There is good reason for
strong consolations, because the saints have good hope through
grace. The free grace and mercy of God are what they hope for,
and what their hopes are founded on, and not any worth or merit
of their own. The more pleasure we take in the word, and works,
and ways of God, the more likely we shall be to persevere
therein. But, if we are wavering in faith, and of a doubtful
mind, halting and faltering in our duty, no wonder that we are
strangers to the joys of religion.
$-$-$- 2TH:3
 
* The apostle expresses confidence in the Thessalonians, and
prays for them. (1-5) He charges them to withdraw from
disorderly walkers, particularly from the lazy and busybodies.
(6-15) And concludes with a prayer for them, and a greeting.
(16-18)
 
#1-5 Those who are far apart still may meet together at the
throne of grace; and those not able to do or receive any other
kindness, may in this way do and receive real and very great
kindness. Enemies to the preaching of the gospel, and
persecutors of its faithful preachers, are unreasonable and
wicked men. Many do not believe the gospel; and no wonder if
such are restless and show malice in their endeavours to oppose
it. The evil of sin is the greatest evil, but there are other
evils we need to be preserved from, and we have encouragement to
depend upon the grace of God. When once the promise is made, the
performance is sure and certain. The apostle had confidence in
them, but that was founded upon his confidence in God; for there
is otherwise no confidence in man. He prays for them for
spiritual blessings. It is our sin and our misery, that we place
our affections upon wrong objects. There is not true love of
God, without faith in Jesus Christ. If, by the special grace of
God, we have that faith which multitudes have not, we should
earnestly pray that we may be enabled, without reserve, to obey
his commands, and that we may be enabled, without reserve, to
the love of God, and the patience of Christ.

#6-15 Those who have received the gospel, are to live according
to the gospel. Such as could work, and would not, were not to be
maintained in idleness. Christianity is not to countenance
slothfulness, which would consume what is meant to encourage the
industrious, and to support the sick and afflicted. Industry in
our callings as men, is a duty required by our calling as
Christians. But some expected to be maintained in idleness, and
indulged a curious and conceited temper. They meddled with the
concerns of others, and did much harm. It is a great error and
abuse of religion, to make it a cloak for idleness or any other
sin. The servant who waits for the coming of his Lord aright,
must be working as his Lord has commanded. If we are idle, the
devil and a corrupt heart will soon find us somewhat to do. The
mind of man is a busy thing; if it is not employed in doing
good, it will be doing evil. It is an excellent, but rare union,
to be active in our own business, yet quiet as to other
people's. If any refused to labour with quietness, they were to
note him with censure, and to separate from his company, yet
they were to seek his good by loving admonitions. The Lords is
with you while you are with him. Hold on your way, and hold on
to the end. We must never give over, or tire in our work. It
will be time enough to rest when we come to heaven.

#16-18 The apostle prays for the Thessalonians. And let us
desire the same blessings for ourselves and our friends. Peace
with God. This peace is desired for them always, or in every
thing. Peace by all means; in every way; that, as they enjoyed
the means of grace, they might use all methods to secure peace.
We need nothing more to make us safe and happy, nor can we
desire any thing better for ourselves and our friends, than to
have God's gracious presence with us and them. No matter where
we are, if God be with us; nor who is absent, if God be present.
It is through the grace of our Lord Jesus Christ, that we hope
to have peace with God, and to enjoy the presence of God. This
grace is all in all to make us happy; though we wish ever so
much to others, there remains enough for ourselves.
$-$-$- 1TI:1
 
** The design of the epistle appears to be, that Timothy having
been left at Ephesus, St. Paul wrote to instruct him in the
choice of proper officers in the church, as well as in the
exercise of a regular ministry. Also, to caution against the
influence of false teachers, who by subtle distinctions and
endless disputes, corrupted the purity and simplicity of the
gospel. He presses upon him constant regard to the greatest
diligence, faithfulness, and zeal. These subjects occupy the
first four chapters; the fifth chapter instructs respecting
particular classes; in the latter part, controversies and
disputes are condemned, the love of money blamed, and the rich
exhorted to good works.
 
* The apostle salutes Timothy. (1-4) The design of the law as
given by Moses. (5-11) Of his own conversion and call to the
apostleship. (12-17) The obligation to maintain faith and a good
conscience. (18-20)
 
#1-4 Jesus Christ is a Christian's hope; all our hopes of
eternal life are built upon him; and Christ is in us the hope of
glory. The apostle seems to have been the means of Timothy's
conversion; who served with him in his ministry, as a dutiful
son with a loving father. That which raises questions, is not
for edifying; that which gives occasion for doubtful disputes,
pulls down the church rather than builds it up. Godliness of
heart and life can only be kept up and increased, by the
exercise of faith in the truths and promises of God, through
Jesus Christ.

#5-11 Whatever tends to weaken love to God, or love to the
brethren, tends to defeat the end of the commandment. The design
of the gospel is answered, when sinners, through repentance
towards God and faith in Jesus Christ, are brought to exercise
Christian love. And as believers were righteous persons in God's
appointed way, the law was not against them. But unless we are
made righteous by faith in Christ, really repenting and
forsaking sin, we are yet under the curse of the law, even
according to the gospel of the blessed God, and are unfit to
share the holy happiness of heaven.

#12-17 The apostle knew that he would justly have perished, if
the Lord had been extreme to mark what was amiss; and also if
his grace and mercy had not been abundant to him when dead in
sin, working faith and love to Christ in his heart. This is a
faithful saying; these are true and faithful words, which may be
depended on, That the Son of God came into the world, willingly
and purposely to save sinners. No man, with Paul's example
before him, can question the love and power of Christ to save
him, if he really desires to trust in him as the Son of God, who
once died on the cross, and now reigns upon the throne of glory,
to save all that come to God through him. Let us then admire and
praise the grace of God our Saviour; and ascribe to the Father,
Son, and Holy Ghost, three Persons in the unity of the Godhead,
the glory of all done in, by, and for us.

#18-20 The ministry is a warfare against sin and Satan; carried
on under the Lord Jesus, who is the Captain of our salvation.
The good hopes others have had of us, should stir us up to duty.
And let us be upright in our conduct in all things. The design
of the highest censures in the primitive church, was, to prevent
further sin, and to reclaim the sinner. May all who are tempted
to put away a good conscience, and to abuse the gospel, remember
that this is the way to make shipwreck of faith also.
$-$-$- 1TI:2
 
* Prayer to be made for all persons, since the grace of the
gospel makes no difference of ranks or stations. (1-7) How men
and women ought to behave, both in their religious and common
life. (8-15)
 
#1-7 The disciples of Christ must be praying people; all,
without distinction of nation, sect, rank, or party. Our duty as
Christians, is summed up in two words; godliness, that is, the
right worshipping of God; and honesty, that is, good conduct
toward all men. These must go together: we are not truly honest,
if we are not godly, and do not render to God his due; and we
are not truly godly, if not honest. What is acceptable in the
sight of God our Saviour, we should abound in. There is one
Mediator, and that Mediator gave himself a ransom for all. And
this appointment has been made for the benefit of the Jews and
the Gentiles of every nation; that all who are willing may come
in this way, to the mercy-seat of a pardoning God, to seek
reconciliation with him. Sin had made a quarrel between us and
God; Jesus Christ is the Mediator who makes peace. He is a
ransom that was to be known in due time. In the Old Testament
times, his sufferings, and the glory that should follow, were
spoken of as things to be revealed in the last times. Those who
are saved must come to the knowledge of the truth, for that is
God's appointed way to save sinners: if we do not know the
truth, we cannot be ruled by it.

#8-15 Under the gospel, prayer is not to be confined to any one
particular house of prayer, but men must pray every where. We
must pray in our closets, pray in our families, pray at our
meals, pray when we are on journeys, and pray in the solemn
assemblies, whether more public or private. We must pray in
charity; without wrath, or malice, or anger at any person. We
must pray in faith, without doubting, and without disputing.
Women who profess the Christian religion, must be modest in
apparel, not affecting gaudiness, gaiety, or costliness. Good
works are the best ornament; these are, in the sight of God, of
great price. Modesty and neatness are more to be consulted in
garments than elegance and fashion. And it would be well if the
professors of serious godliness were wholly free from vanity in
dress. They should spend more time and money in relieving the
sick and distressed, than in decorating themselves and their
children. To do this in a manner unsuitable to their rank in
life, and their profession of godliness, is sinful. These are
not trifles, but Divine commands. The best ornaments for
professors of godliness, are good works. According to St. Paul,
women are not allowed to be public teachers in the church; for
teaching is an office of authority. But good women may and ought
to teach their children at home the principles of true religion.
Also, women must not think themselves excused from learning what
is necessary to salvation, though they must not usurp authority.
As woman was last in the creation, which is one reason for her
subjection, so she was first in the transgression. But there is
a word of comfort; that those who continue in sobriety, shall be
saved in child-bearing, or with child-bearing, by the Messiah,
who was born of a woman. And the especial sorrow to which the
female sex is subject, should cause men to exercise their
authority with much gentleness, tenderness, and affection.
$-$-$- 1TI:3
 
* The qualifications and behaviour of gospel bishops. (1-7) And
of deacons and their wives. (8-13) The reason of writing about
these, and other church affairs. (14-16)
 
#1-7 If a man desired the pastoral office, and from love to
Christ, and the souls of men, was ready to deny himself, and
undergo hardships by devoting himself to that service, he sought
to be employed in a good work, and his desire should be
approved, provided he was qualified for the office. A minister
must give as little occasion for blame as can be, lest he bring
reproach upon his office. He must be sober, temperate, moderate
in all his actions, and in the use of all creature-comforts.
Sobriety and watchfulness are put together in Scripture, they
assist one the other. The families of ministers ought to be
examples of good to all other families. We should take heed of
pride; it is a sin that turned angels into devils. He must be of
good repute among his neighbours, and under no reproach from his
former life. To encourage all faithful ministers, we have
Christ's gracious word of promise, Lo, I am with you alway, even
unto the end of the world, #Mt 28:20|. And he will fit his
ministers for their work, and carry them through difficulties
with comfort, and reward their faithfulness.

#8-13 The deacons were at first appointed to distribute the
charity of the church, and to manage its concerns, yet pastors
and evangelists were among them. The deacons had a great trust
reposed in them. They must be grave, serious, prudent men. It is
not fit that public trusts should be lodged in the hands of any,
till they are found fit for the business with which they are to
be trusted. All who are related to ministers, must take great
care to walk as becomes the gospel of Christ.

#14-16 The church is the house of God; he dwells there. The
church holds forth the Scripture and the doctrine of Christ, as
a pillar holds forth a proclamation. When a church ceases to be
the pillar and ground of truth, we may and ought to forsake her;
for our regard to truth should be first and greatest. The
mystery of godliness is Christ. He is God, who was made flesh,
and was manifest in the flesh. God was pleased to manifest
himself to man, by his own Son taking the nature of man. Though
reproached as a sinner, and put to death as a malefactor, Christ
was raised again by the Spirit, and so was justified from all
the false charges with which he was loaded. Angels ministered to
him, for he is the Lord of angels. The Gentiles welcomed the
gospel which the Jews rejected. Let us remember that God was
manifest in the flesh, to take away our sins, to redeem us from
all iniquity, and to purify unto himself a peculiar people,
zealous of good works. These doctrines must be shown forth by
the fruits of the Spirit in our lives.
$-$-$- 1TI:4
 
* Of departures from the faith that began already to appear.
(1-5) Several directions, with motives for due discharge of
duties. (6-16)
 
#1-5 The Holy Spirit, both in the Old and the New Testament,
spoke of a general turning from the faith of Christ, and the
pure worship of God. This should come during the Christian
dispensation, for those are called the latter days. False
teachers forbid as evil what God has allowed, and command as a
duty what he has left indifferent. We find exercise for
watchfulness and self-denial, in attending to the requirements
of God's law, without being tasked to imaginary duties, which
reject what he has allowed. But nothing justifies an intemperate
or improper use of things; and nothing will be good to us,
unless we seek by prayer for the Lord's blessing upon it.

#6-10 Outward acts of self-denial profit little. What will it
avail us to mortify the body, if we do not mortify sin? No
diligence in mere outward things could be of much use. The gain
of godliness lies much in the promise; and the promises to godly
people relate partly to the life that now is, but especially to
the life which is to come: though we lose for Christ, we shall
not lose by him. If Christ be thus the Saviour of all men, then
much more will he be the Rewarder of those who seek and serve
him; he will provide well for those whom he has made new
creatures.

#11-16 Men's youth will not be despised, if they keep from
vanities and follies. Those who teach by their doctrine, must
teach by their life. Their discourse must be edifying; their
conversation must be holy; they must be examples of love to God
and all good men, examples of spiritual-mindedness. Ministers
must mind these things as their principal work and business. By
this means their profiting will appear in all things, as well as
to all persons; this is the way to profit in knowledge and
grace, and also to profit others. The doctrine of a minister of
Christ must be scriptural, clear, evangelical, and practical;
well stated, explained, defended, and applied. But these duties
leave no leisure for wordly pleasures, trifling visits, or idle
conversation, and but little for what is mere amusement, and
only ornamental. May every believer be enabled to let his
profiting appear unto all men; seeking to experience the power
of the gospel in his own soul, and to bring forth its fruits in
his life.
$-$-$- 1TI:5
 
* Directions as to the elder and younger men and women. (1,2)
And as to poor widows. (3-8) Concerning widows. (9-16) The
respect to be paid to elders. Timothy is to take care in
rebuking offenders, in ordaining ministers, and as to his own
health. (17-25)
 
#1,2 Respect must be paid to the dignity of years and place. The
younger, if faulty, must be rebuked, not as desirous to find
fault with them, but as willing to make the best of them. There
is need of much meekness and care in reproving those who deserve
reproof.

#3-8 Honour widows that are widows indeed, relieve them, and
maintain them. It is the duty of children, if their parents are
in need, and they are able to relieve them, to do it to the
utmost of their power. Widowhood is a desolate state; but let
widows trust in the Lord, and continue in prayer. All who live
in pleasure, are dead while they live, spiritually dead, dead in
trespasses and sins. Alas, what numbers there are of this
description among nominal Christians, even to the latest period
of life! If any men or women do not maintain their poor
relations, they in effect deny the faith. If they spend upon
their lusts and pleasures, what should maintain their families,
they have denied the faith, and are worse than infidels. If
professors of the gospel give way to any corrupt principle or
conduct, they are worse than those who do not profess to believe
the doctrines of grace.

#9-16 Every one brought into any office in the church, should be
free from just censure; and many are proper objects of charity,
yet ought not to be employed in public services. Those who would
find mercy when they are in distress, must show mercy when they
are in prosperity; and those who show most readiness for every
good work, are most likely to be faithful in whatever is trusted
to them. Those who are idle, very seldom are only idle, they
make mischief among neighbours, and sow discord among brethren.
All believers are required to relieve those belonging to their
families who are destitute, that the church may not be prevented
from relieving such as are entirely destitute and friendless.

#17-25 Care must be taken that ministers are maintained. And
those who are laborious in this work are worthy of double honour
and esteem. It is their just due, as much as the reward of the
labourer. The apostle charges Timothy solemnly to guard against
partiality. We have great need to watch at all times, that we do
not partake of other men's sins. Keep thyself pure, not only
from doing the like thyself, but from countenancing it, or any
way helping to it in others. The apostle also charges Timothy to
take care of his health. As we are not to make our bodies
masters, so neither slaves; but to use them so that they may be
most helpful to us in the service of God. There are secret, and
there are open sins: some men's sins are open before-hand, and
going before unto judgment; some they follow after. God will
bring to light the hidden things of darkness, and make known the
counsels of all hearts. Looking forward to the judgment-day, let
us all attend to our proper offices, whether in higher or lower
stations, studying that the name and doctrine of God may never
be blasphemed on our account.
$-$-$- 1TI:6
 
* The duty of Christians towards believing, as well as other
masters. (1-5) The advantage of godliness with contentment.
(6-10) A solemn charge to Timothy to be faithful. (11-16) The
apostle repeats his warning to the rich, and closes with a
blessing. (17-21)
 
#1-5 Christians were not to suppose that religious knowledge, or
Christian privileges, gave them any right to despise heathen
masters, or to disobey lawful commands, or to expose their
faults to others. And such as enjoyed the privilege of living
with believing masters, were not to withhold due respect and
reverence, because they were equal in respect to religious
privileges, but were to serve with double diligence and
cheerfulness, because of their faith in Christ, and as partakers
of his free salvation. We are not to consent to any words as
wholesome, except the words of our Lord Jesus Christ; to these
we must give unfeigned consent. Commonly those are most proud
who know least; for they do not know themselves. Hence come
envy, strife, railings, evil-surmisings, disputes that are all
subtlety, and of no solidity, between men of corrupt and carnal
minds, ignorant of the truth and its sanctifying power, and
seeking their worldly advantage.

#6-10 Those that make a trade of Christianity to serve their
turn for this world, will be disappointed; but those who mind it
as their calling, will find it has the promise of the life that
now is, as well as of that which is to come. He that is godly,
is sure to be happy in another world; and if contented with his
condition in this world, he has enough; and all truly godly
people are content. When brought into the greatest straits, we
cannot be poorer than when we came into this world; a shroud, a
coffin, and a grave, are all that the richest man in the world
can have from all his wealth. If nature should be content with a
little, grace should be content with less. The necessaries of
life bound a true Christian's desires, and with these he will
endeavour to be content. We see here the evil of covetousness.
It is not said, they that are rich, but they will be rich; who
place their happiness in wealth, and are eager and determined in
the pursuit. Those that are such, give to Satan the opportunity
of tempting them, leading them to use dishonest means, and other
bad practices, to add to their gains. Also, leading into so many
employments, and such a hurry of business, as leave no time or
inclination for spiritual religion; leading to connexions that
draw into sin and folly. What sins will not men be drawn into by
the love of money! People may have money, and yet not love it;
but if they love it, this will push them on to all evil. Every
sort of wickedness and vice, in one way or another, grows from
the love of money. We cannot look around without perceiving many
proofs of this, especially in a day of outward prosperity, great
expenses, and loose profession.

#11-16 It ill becomes any men, but especially men of God, to set
their hearts upon the things of this world; men of God should be
taken up with the things of God. There must be a conflict with
corruption, and temptations, and the powers of darkness. Eternal
life is the crown proposed for our encouragement. We are called
to lay hold thereon. To the rich must especially be pointed out
their dangers and duties, as to the proper use of wealth. But
who can give such a charge, that is not himself above the love
of things that wealth can buy? The appearing of Christ is
certain, but it is not for us to know the time. Mortal eyes
cannot bear the brightness of the Divine glory. None can
approach him except as he is made known unto sinners in and by
Christ. The Godhead is here adored without distinction of
Persons, as all these things are properly spoken, whether of the
Father, the Son, or the Holy Ghost. God is revealed to us, only
in and through the human nature of Christ, as the only begotten
Son of the Father.

#17-21 Being rich in this world is wholly different from being
rich towards God. Nothing is more uncertain than worldly wealth.
Those who are rich, must see that God gives them their riches;
and he only can give to enjoy them richly; for many have riches,
but enjoy them poorly, not having a heart to use them. What is
the best estate worth, more than as it gives opportunity of
doing the more good? Showing faith in Christ by fruits of love,
let us lay hold on eternal life, when the self-indulgent,
covetous, and ungodly around, lift up their eyes in torment.
That learning which opposes the truth of the gospel, is not true
science, or real knowledge, or it would approve the gospel, and
consent to it. Those who advance reason above faith, are in
danger of leaving faith. Grace includes all that is good, and
grace is an earnest, a beginning of glory; wherever God gives
grace, he will give glory.
$-$-$- 2TI:1
 
** The first design of this epistle seems to have been, to
apprize Timothy of what had occurred during the imprisonment of
the apostle, and to request him to come to Rome. But being
uncertain whether he should be suffered to live to see him, Paul
gives a variety of advices and encouragements, for the faithful
discharge of his ministerial duties. As this was a private
epistle written to St. Paul's most intimate friend, under the
miseries of imprisonment, and in the near prospect of death, it
shows the temper and character of the apostle, and contains
convincing proofs that he sincerely believed the doctrines he
preached.
 
* Paul expresses great affection for Timothy. (1-5) Exhorts him
to improve his spiritual gifts. (6-14) Tells of many who basely
deserted him; but speaks with affection of Onesiphorus. (15-18)
 
#1-5 The promise of eternal life to believers in Christ Jesus,
is the leading subject of ministers who are employed according
to the will of God. The blessings here named, are the best we
can ask for our beloved friends, that they may have peace with
God the Father and Christ Jesus our Lord. Whatever good we do,
God must have the glory. True believers have in every age the
same religion as to substance. Their faith is unfeigned; it will
stand the trial, and it dwells in them as a living principle.
Thus pious women may take encouragement from the success of Lois
and Eunice with Timothy, who proved so excellent and useful a
minister. Some of the most worthy and valuable ministers the
church of Christ has been favoured with, have had to bless God
for early religious impressions made upon their minds by the
teaching of their mothers or other female relatives.

#6-14 God has not given us the spirit of fear, but the spirit of
power, of courage and resolution, to meet difficulties and
dangers; the spirit of love to him, which will carry us through
opposition. And the spirit of a sound mind, quietness of mind.
The Holy Spirit is not the author of a timid or cowardly
disposition, or of slavish fears. We are likely to bear
afflictions well, when we have strength and power from God to
enable us to bear them. As is usual with Paul, when he mentions
Christ and his redemption, he enlarges upon them; so full was he
of that which is all our salvation, and ought to be all our
desire. The call of the gospel is a holy call, making holy.
Salvation is of free grace. This is said to be given us before
the world began, that is, in the purpose of God from all
eternity; in Christ Jesus, for all the gifts that come from God
to sinful man, come in and through Christ Jesus alone. And as
there is so clear a prospect of eternal happiness by faith in
Him, who is the Resurrection and the Life, let us give more
diligence in making his salvation sure to our souls. Those who
cleave to the gospel, need not be ashamed, the cause will bear
them out; but those who oppose it, shall be ashamed. The apostle
had trusted his life, his soul, and eternal interests, to the
Lord Jesus. No one else could deliver and secure his soul
through the trials of life and death. There is a day coming,
when our souls will be inquired after. Thou hadst a soul
committed to thee; how was it employed? in the service of sin,
or in the service of Christ? The hope of the lowest real
Christian rests on the same foundation as that of the great
apostle. He also has learned the value and the danger of his
soul; he also has believed in Christ; and the change wrought in
his soul, convinces the believer that the Lord Jesus will keep
him to his heavenly kingdom. Paul exhorts Timothy to hold fast
the Holy Scriptures, the substance of solid gospel truth in
them. It is not enough to assent to the sound words, but we must
love them. The Christian doctrine is a trust committed to us; it
is of unspeakable value in itself, and will be of unspeakable
advantage to us. It is committed to us, to be preserved pure and
entire, yet we must not think to keep it by our own strength,
but by the power of the Holy Spirit dwelling in us; and it will
not be gained by those who trust in their own hearts, and lean
to their own understandings.

#15-18 The apostle mentions the constancy of Onesiphorus; he oft
refreshed him with his letters, and counsels, and comforts, and
was not ashamed of him. A good man will seek to do good. The day
of death and judgment is an awful day. And if we would have
mercy then, we must seek for it now of the Lord. The best we can
ask, for ourselves or our friends, is, that the Lord will grant
that we and they may find mercy of the Lord, when called to pass
out of time into eternity, and to appear before the judgment
seat of Christ.
$-$-$- 2TI:2
 
* The apostle exhorts Timothy to persevere with diligence, like
a soldier, a combatant, and a husbandman. (1-7) Encouraging him
by assurances of a happy end of his faithfulness. (8-13)
Warnings to shun vain babblings and dangerous errors. (14-21)
Charges to flee youthful lusts, and to minister with zeal
against error, but with meekness of spirit. (22-26)
 
#1-7 As our trials increase, we need to grow stronger in that
which is good; our faith stronger, our resolution stronger, our
love to God and Christ stronger. This is opposed to our being
strong in our own strength. All Christians, but especially
ministers, must be faithful to their Captain, and resolute in
his cause. The great care of a Christian must be to please
Christ. We are to strive to get the mastery of our lusts and
corruptions, but we cannot expect the prize unless we observe
the laws. We must take care that we do good in a right manner,
that our good may not be spoken evil of. Some who are active,
spend their zeal about outward forms and doubtful disputations.
But those who strive lawfully shall be crowned at last. If we
would partake the fruits, we must labour; if we would gain the
prize, we must run the race. We must do the will of God, before
we receive the promises, for which reason we have need of
patience. Together with our prayers for others, that the Lord
would give them understanding in all things, we must exhort and
stir them up to consider what they hear or read.

#8-13 Let suffering saints remember, and look to Jesus, the
Author and Finisher of their faith, who for the joy that was set
before him, endured the cross, despised the shame, and is now
set down at the right hand of the throne of God. We must not
think it strange if the best men meet with the worst treatment;
but this is cheering, that the word of God is not bound. Here we
see the real and true cause of the apostle's suffering trouble
in, or for, the sake of the gospel. If we are dead to this
world, its pleasures, profits, and honours, we shall be for ever
with Christ in a better world. He is faithful to his
threatenings, and faithful to his promises. This truth makes
sure the unbeliever's condemnation, and the believer's
salvation.

#14-21 Those disposed to strive, commonly strive about matters
of small moment. But strifes of words destroy the things of God.
The apostle mentions some who erred. They did not deny the
resurrection, but they corrupted that true doctrine. Yet nothing
can be so foolish or erroneous, but it will overturn the
temporary faith of some professors. This foundation has two
writings on it. One speaks our comfort. None can overthrow the
faith of any whom God hath chosen. The other speaks our duty.
Those who would have the comfort of the privilege, must make
conscience of the duty Christ gave himself for us, that he might
redeem us from all iniquity, #Tit 2:14|. The church of Christ is
like a dwelling: some furniture is of great value; some of
smaller value, and put to meaner uses. Some professors of
religion are like vessels of wood and earth. When the vessels of
dishonour are cast out to be destroyed, the others will be
filled with all the fulness of God. We must see to it that we
are holy vessels. Every one in the church whom God approves,
will be devoted to his Master's service, and thus fitted for his
use.

#22-26 The more we follow that which is good, the faster and the
further we shall flee from that which is evil. The keeping up
the communion of saints, will take us from fellowship with
unfruitful works of darkness. See how often the apostle cautions
against disputes in religion; which surely shows that religion
consists more in believing and practising what God requires,
than in subtle disputes. Those are unapt to teach, who are apt
to strive, and are fierce and froward. Teaching, not
persecution, is the Scripture method of dealing with those in
error. The same God who gives the discovery of the truth, by his
grace brings us to acknowledge it, otherwise our hearts would
continue to rebel against it. There is no "peradventure," in
respect of God's pardoning those who do repent; but we cannot
tell that he will give repentance to those who oppose his will.
Sinners are taken in a snare, and in the worst snare, because it
is the devil's; they are slaves to him. And if any long for
deliverance, let them remember they never can escape, except by
repentance, which is the gift of God; and we must ask it of him
by earnest, persevering prayer.
$-$-$- 2TI:3
 
* The apostle foretells the rise of dangerous enemies to the
gospel. (1-9) Proposes his own example to Timothy. (10-13) And
exhorts him to continue in the doctrine he had learned from the
Holy Scriptures. (14-17)
 
#1-9 Even in gospel times there would be perilous times; on
account of persecution from without, still more on account of
corruptions within. Men love to gratify their own lusts, more
than to please God and do their duty. When every man is eager
for what he can get, and anxious to keep what he has, this makes
men dangerous to one another. When men do not fear God, they
will not regard man. When children are disobedient to their
parents, that makes the times perilous. Men are unholy and
without the fear of God, because unthankful for the mercies of
God. We abuse God's gifts, if we make them the food and fuel of
our lusts. Times are perilous also, when parents are without
natural affection to children. And when men have no rule over
their own spirits, but despise that which is good and to be
honoured. God is to be loved above all; but a carnal mind, full
of enmity against him, prefers any thing before him, especially
carnal pleasure. A form of godliness is very different from the
power; from such as are found to be hypocrites, real Christians
must withdraw. Such persons have been found within the outward
church, in every place, and at all times. There ever have been
artful men, who, by pretences and flatteries, creep into the
favour and confidence of those who are too easy of belief,
ignorant, and fanciful. All must be ever learning to know the
Lord; but these follow every new notion, yet never seek the
truth as it is in Jesus. Like the Egyptian magicians, these were
men of corrupt minds, prejudiced against the truth, and found to
be quite without faith. Yet though the spirit of error may be
let loose for a time, Satan can deceive the nations and the
churches no further, and no longer, than God will permit.

#10-13 The more fully we know the doctrine of Christ, as taught
by the apostles, the more closely we shall cleave to it. When we
know the afflictions of believers only in part, they tempt us to
decline the cause for which they suffer. A form of godliness, a
profession of Christian faith without a godly life, often is
allowed to pass, while open profession of the truth as it is in
Jesus, and resolute attention to the duties of godliness, stir
up the scorn and enmity of the world. As good men, by the grace
of God, grow better, so bad men, through the craft of Satan, and
the power of their own corruptions, grow worse. The way of sin
is down-hill; such go on from bad to worse, deceiving and being
deceived. Those who deceive others, deceive themselves, as they
will find at last, to their cost. The history of the outward
church, awfully shows that the apostle spake this as he was
moved by the Holy Ghost.

#14-17 Those who would learn the things of God, and be assured
of them, must know the Holy Scriptures, for they are the Divine
revelation. The age of children is the age to learn; and those
who would get true learning, must get it out of the Scriptures.
They must not lie by us neglected, seldom or never looked into.
The Bible is a sure guide to eternal life. The prophets and
apostles did not speak from themselves, but delivered what they
received of God, #2Pe 1:21|. It is profitable for all purposes
of the Christian life. It is of use to all, for all need to be
taught, corrected, and reproved. There is something in the
Scriptures suitable for every case. Oh that we may love our
Bibles more, and keep closer to them! then shall we find
benefit, and at last gain the happiness therein promised by
faith in our Lord Jesus Christ, who is the main subject of both
Testaments. We best oppose error by promoting a solid knowledge
of the word of truth; and the greatest kindness we can do to
children, is to make them early to know the Bible.
$-$-$- 2TI:4
 
* The apostle solemnly charges Timothy to be diligent, though
many will not bear sound doctrine. (1-5) Enforces the charge
from his own martyrdom, then at hand. (6-8) Desires him to come
speedily. (9-13) He cautions, and complains of such as had
deserted him; and expresses his faith as to his own preservation
to the heavenly kingdom. (14-18) Friendly greetings and his
usual blessing. (19-22)
 
#1-5 People will turn away from the truth, they will grow weary
of the plain gospel of Christ, they will be greedy of fables,
and take pleasure in them. People do so when they will not
endure that preaching which is searching, plain, and to the
purpose. Those who love souls must be ever watchful, must
venture and bear all the painful effects of their faithfulness,
and take all opportunities of making known the pure gospel.

#6-8 The blood of the martyrs, though not a sacrifice of
atonement, yet was a sacrifice of acknowledgment to the grace of
God and his truth. Death to a good man, is his release from the
imprisonment of this world, and his departure to the enjoyments
of another world. As a Christian, and a minister, Paul had kept
the faith, kept the doctrines of the gospel. What comfort will
it afford, to be able to speak in this manner toward the end of
our days! The crown of believers is a crown of righteousness,
purchased by the righteousness of Christ. Believers have it not
at present, yet it is sure, for it is laid up for them. The
believer, amidst poverty, pain, sickness, and the agonies of
death, may rejoice; but if the duties of a man's place and
station are neglected, his evidence of interest in Christ will
be darkened, and uncertainty and distress may be expected to
cloud and harass his last hours.

#9-13 The love of this world, is often the cause of turning back
from the truths and ways of Jesus Christ. Paul was guided by
Divine inspiration, yet he would have his books. As long as we
live, we must still learn. The apostles did not neglect human
means, in seeking the necessaries of life, or their own
instruction. Let us thank the Divine goodness in having given us
so many writings of wise and pious men in all ages; and let us
seek that by reading them our profiting may appear to all.

#14-18 There is as much danger from false brethren, as from open
enemies. It is dangerous having to do with those who would be
enemies to such a man as Paul. The Christians at Rome were
forward to meet him, #Ac 28|, but when there seemed to be a
danger of suffering with him, then all forsook him. God might
justly be angry with them, but he prays God to forgive them. The
apostle was delivered out of the mouth of the lion, that is, of
Nero, or some of his judges. If the Lord stands by us, he will
strengthen us in difficulties and dangers, and his presence will
more than supply every one's absence.

#19-22 We need no more to make us happy, than to have the Lord
Jesus Christ with our spirits; for in him all spiritual
blessings are summed up. It is the best prayer we can offer for
our friends, that the Lord Jesus Christ may be with their
spirits, to sanctify and save them, and at last to receive them
to himself. Many who believed as Paul, are now before the
throne, giving glory to their Lord: may we be followers of them.
$-$-$- TIT:1
 
** This epistle chiefly contains directions to Titus concerning
the elders of the Church, and the manner in which he should give
instruction; and the latter part tells him to urge obedience to
magistrates, to enforce good works, avoid foolish questions, and
shun heresies. The instructions the apostle gave are all plain
and simple. The Christian religion was not formed to answer
worldly or selfish views, but it is the wisdom of God and the
power of God.
 
* The apostle salutes Titus. (1-4) The qualifications of a
faithful pastor. (5-9) The evil temper and practices of false
teachers. (10-16)
 
#1-4 All are the servants of God who are not slaves of sin and
Satan. All gospel truth is according to godliness, teaching the
fear of God. The intent of the gospel is to raise up hope as
well as faith; to take off the mind and heart from the world,
and to raise them to heaven and the things above. How excellent
then is the gospel, which was the matter of Divine promise so
early, and what thanks are due for our privileges! Faith comes
by hearing, and hearing by the word of God; and whoso is
appointed and called, must preach the word. Grace is the free
favour of God, and acceptance with him. Mercy, the fruits of the
favour, in the pardon of sin, and freedom from all miseries both
here and hereafter. And peace is the effect and fruit of mercy.
Peace with God through Christ who is our Peace, and with the
creatures and ourselves. Grace is the fountain of all blessings.
Mercy, and peace, and all good, spring out of this.

#5-9 The character and qualification of pastors, here called
elders and bishops, agree with what the apostle wrote to
Timothy. Being such bishops and overseers of the flock, to be
examples to them, and God's stewards to take care of the affairs
of his household, there is great reason that they should be
blameless. What they are not to be, is plainly shown, as well as
what they are to be, as servants of Christ, and able ministers
of the letter and practice of the gospel. And here are described
the spirit and practice becoming such as should be examples of
good works.

#10-16 False teachers are described. Faithful ministers must
oppose such in good time, that their folly being made manifest,
they may go no further They had a base end in what they did;
serving a worldly interest under pretence of religion: for the
love of money is the root of all evil. Such should be resisted,
and put to shame, by sound doctrine from the Scriptures.
Shameful actions, the reproach of heathens, should be far from
Christians; falsehood and lying, envious craft and cruelty,
brutal and sensual practices, and idleness and sloth, are sins
condemned even by the light of nature. But Christian meekness is
as far from cowardly passing over sin and error, as from anger
and impatience. And though there may be national differences of
character, yet the heart of man in every age and place is
deceitful and desperately wicked. But the sharpest reproofs must
aim at the good of the reproved; and soundness in the faith is
most desirable and necessary. To those who are defiled and
unbelieving, nothing is pure; they abuse, and turn things lawful
and good into sin. Many profess to know God, yet in their lives
deny and reject him. See the miserable state of hypocrites, such
as have a form of godliness, but are without the power; yet let
us not be so ready to fix this charge on others, as careful that
it does not apply to ourselves.
$-$-$- TIT:2

* The duties which become sound doctrine. (1-8) Believing
servants must be obedient. (9,10) All is enforced from the holy
design of the gospel, which concerns all believers. (11-15)
 
#1-8 Old disciples of Christ must behave in every thing
agreeably to the Christian doctrine. That the aged men be sober;
not thinking that the decays of nature will justify any excess;
but seeking comfort from nearer communion with God, not from any
undue indulgence. Faith works by, and must be seen in love, of
God for himself, and of men for God's sake. Aged persons are apt
to be peevish and fretful; therefore need to be on their guard.
Though there is not express Scripture for every word, or look,
yet there are general rules, according to which all must be
ordered. Young women must be sober and discreet; for many expose
themselves to fatal temptations by what at first might be only
want of discretion. The reason is added, that the word of God
may not be blasphemed. Failures in duties greatly reproach
Christianity. Young men are apt to be eager and thoughtless,
therefore must be earnestly called upon to be sober-minded:
there are more young people ruined by pride than by any other
sin. Every godly man's endeavour must be to stop the mouths of
adversaries. Let thine own conscience answer for thine
uprightness. What a glory is it for a Christian, when that mouth
which would fain open itself against him, cannot find any evil
in him to speak of!

#9,10 Servants must know and do their duty to their earthly
masters, with a reference to their heavenly one. In serving an
earthly master according to Christ's will, He is served; such
shall be rewarded by him. Not giving disrespectful or provoking
language; but to take a check or reproof with silence, not
making confident or bold replies. When conscious of a fault, to
excuse or justify it, doubles it. Never putting to their own use
that which is their master's, nor wasting the goods they are
trusted with. Showing all good fidelity to improve a master's
goods, and promote his thriving. If ye have not been faithful in
that which is another man's, who shall give you that which is
your own? #Lu 16:12|. True religion is an honour to the
professors of it; and they should adorn it in all things.

#11-15 The doctrine of grace and salvation by the gospel, is for
all ranks and conditions of men. It teaches to forsake sin; to
have no more to do with it. An earthly, sensual conversation
suits not a heavenly calling. It teaches to make conscience of
that which is good. We must look to God in Christ, as the object
of our hope and worship. A gospel conversation must be a godly
conversation. See our duty in a very few words; denying
ungodliness and worldly lusts, living soberly, righteously, and
godly, notwithstanding all snares, temptations, corrupt
examples, ill usage, and what remains of sin in the believer's
heart, with all their hinderances. It teaches to look for the
glories of another world. At, and in, the glorious appearing of
Christ, the blessed hope of Christians will be complete: To
bring us to holiness and happiness was the end of Christ's
death. Jesus Christ, that great God and our Saviour, who saves
not only as God, much less as Man alone; but as God-man, two
natures in one person. He loved us, and gave himself for us; and
what can we do less than love and give up ourselves to him!
Redemption from sin and sanctification of the nature go
together, and make a peculiar people unto God, free from guilt
and condemnation, and purified by the Holy Spirit. All Scripture
is profitable. Here is what will furnish for all parts of duty,
and the right discharge of them. Let us inquire whether our
whole dependence is placed upon that grace which saves the lost,
pardons the guilty, and sanctifies the unclean. And the further
we are removed from boasting of fancied good works, or trusting
in them, so that we glory in Christ alone, the more zealous
shall we be to abound in real good works.
$-$-$- TIT:3
 
* Obedience to magistrates, and becoming behaviour towards all,
are enforced from what believers were before conversion, and
what they are made, through Christ. (1-7) Good works to be done,
and useless disputes avoided. (8-11) Directions and
exhortations. (12-15)
 
#1-7 Spiritual privileges do not make void or weaken, but
confirm civil duties. Mere good words and good meanings are not
enough without good works. They were not to be quarrelsome, but
to show meekness on all occasions, not toward friends only, but
to all men, though with wisdom, #Jas 3:13|. And let this text
teach us how wrong it is for a Christian to be churlish to the
worst, weakest, and most abject. The servants of sin have many
masters, their lusts hurry them different ways; pride commands
one thing, covetousness another. Thus they are hateful,
deserving to be hated. It is the misery of sinners, that they
hate one another; and it is the duty and happiness of saints to
love one another. And we are delivered out of our miserable
condition, only by the mercy and free grace of God, the merit
and sufferings of Christ, and the working of his Spirit. God the
Father is God our Saviour. He is the fountain from which the
Holy Spirit flows, to teach, regenerate, and save his fallen
creatures; and this blessing comes to mankind through Christ.
The spring and rise of it, is the kindness and love of God to
man. Love and grace have, through the Spirit, great power to
change and turn the heart to God. Works must be in the saved,
but are not among the causes of their salvation. A new principle
of grace and holiness is wrought, which sways, and governs, and
makes the man a new creature. Most pretend they would have
heaven at last, yet they care not for holiness now; they would
have the end without the beginning. Here is the outward sign and
seal thereof in baptism, called therefore the washing of
regeneration. The work is inward and spiritual; this is
outwardly signified and sealed in this ordinance. Slight not
this outward sign and seal; yet rest not in the outward washing,
but look to the answer of a good conscience, without which the
outward washing will avail nothing. The worker therein is the
Spirit of God; it is the renewing of the Holy Ghost. Through him
we mortify sin, perform duty, walk in God's ways; all the
working of the Divine life in us, and the fruits of
righteousness without, are through this blessed and holy Spirit.
The Spirit and his saving gifts and graces, come through Christ,
as a Saviour, whose undertaking and work are to bring to grace
and glory. Justification, in the gospel sense, is the free
forgiveness of a sinner; accepting him as righteous through the
righteousness of Christ received by faith. God, in justifying a
sinner in the way of the gospel, is gracious to him, yet just to
himself and his law. As forgiveness is through a perfect
righteousness, and satisfaction is made to justice by Christ, it
cannot be merited by the sinner himself. Eternal life is set
before us in the promise; the Spirit works faith in us, and hope
of that life; faith and hope bring it near, and fill with joy in
expectation of it.

#8-11 When the grace of God towards mankind has been declared,
the necessity of good works is pressed. Those who believe in
God, must make it their care to maintain good works, to seek
opportunities for doing them, being influenced by love and
gratitude. Trifling, foolish questions must be avoided, and
subtle distinctions and vain inquiries; nor should people be
eager after novelties, but love sound doctrine which tends most
to edifying. Though we may now think some sins light and little,
if the Lord awaken the conscience, we shall feel even the
smallest sin heavy upon our souls.

#12-15 Christianity is not a fruitless profession; and its
professors must be filled with the fruits of righteousness,
which are by Jesus Christ, to the glory and praise of God. They
must be doing good, as well as keeping away from evil. Let
"ours" follow some honest labour and employment, to provide for
themselves and their families. Christianity obliges all to seek
some honest work and calling, and therein to abide with God. The
apostle concludes with expressions of kind regard and fervent
prayer. Grace be with you all; the love and favour of God, with
the fruits and effects thereof, according to need; and the
increase and feeling of them more and more in your souls. This
is the apostle's wish and prayer, showing his affection to them,
and desire for their good, and would be a means of obtaining for
them, and bringing down on them, the thing requested. Grace is
the chief thing to be wished and prayed for, with respect to
ourselves or others; it is "all good."
$-$-$- PHM:1
 
** Philemon was an inhabitant of Colosse, a person of some note
and wealth, and a convert under the ministry of St. Paul.
Onesimus was the slave of Philemon: having run away from his
master, he went to Rome, where he was converted to the Christian
faith, by the word as set forth by Paul, who kept him till his
conduct proved the truth and sincerity of his conversion. He
wished to repair the injury he had done to his master, but
fearing the punishment his offence deserved might be inflicted,
he entreated the apostle to write to Philemon. And St. Paul
seems no where to reason more beautifully, or to entreat more
forcibly, than in this epistle.
 
* The apostle's joy and praise for Philemon's steady faith in
the Lord Jesus, and love to all the saints. (1-7) He recommends
Onesimus as one who would make rich amends for the misconduct of
which he had been guilty; and on behalf of whom the apostle
promises to make up any loss Philemon had sustained. (8-22)
Salutations and a blessing. (23-25)
 
#1-7 Faith in Christ, and love to him, should unite saints more
closely than any outward relation can unite the people of the
world. Paul in his private prayers was particular in remembering
his friends. We must remember Christian friends much and often,
as their cases may need, bearing them in our thoughts, and upon
our hearts, before our God. Different sentiments and ways in
what is not essential, must not make difference of affection, as
to the truth. He inquired concerning his friends, as to the
truth, growth, and fruitfulness of their graces, their faith in
Christ, and love to him, and to all the saints. The good which
Philemon did, was matter of joy and comfort to him and others,
who therefore desired that he would continue and abound in good
fruits, more and more, to God's honour.

#8-14 It does not lower any one to condescend, and sometimes
even to beseech, where, in strictness of right, we might
command: the apostle argues from love, rather than authority, in
behalf of one converted through his means; and this was
Onesimus. In allusion to that name, which signifies
"profitable," the apostle allows that in time past he had been
unprofitable to Philemon, but hastens to mention the change by
which he had become profitable. Unholy persons are unprofitable;
they answer not the great end of their being. But what happy
changes conversion makes! of evil, good; of unprofitable,
useful. Religious servants are treasures in a family. Such will
make conscience of their time and trusts, and manage all they
can for the best. No prospect of usefulness should lead any to
neglect their obligations, or to fail in obedience to superiors.
One great evidence of true repentance consists in returning to
practise the duties which have been neglected. In his
unconverted state, Onesimus had withdrawn, to his master's
injury; but now he had seen his sin and repented, he was willing
and desirous to return to his duty. Little do men know for what
purposes the Lord leaves some to change their situations, or
engage in undertakings, perhaps from evil motives. Had not the
Lord overruled some of our ungodly projects, we may reflect upon
cases, in which our destruction must have been sure.

#15-22 When we speak of the nature of any sin or offence against
God, the evil of it is not to be lessened; but in a penitent
sinner, as God covers it, so must we. Such changed characters
often become a blessing to all among whom they reside.
Christianity does not do away our duties to others, but directs
to the right doing of them. True penitents will be open in
owning their faults, as doubtless Onesimus had been to Paul,
upon his being awakened and brought to repentance; especially in
cases of injury done to others. The communion of saints does not
destroy distinction of property. This passage is an instance of
that being imputed to one, which is contracted by another; and
of one becoming answerable for another, by a voluntary
engagement, that he might be freed from the punishment due to
his crimes, according to the doctrine that Christ of his own
will bore the punishment of our sins, that we might receive the
reward of his righteousness. Philemon was Paul's son in the
faith, yet he entreated him as a brother. Onesimus was a poor
slave, yet Paul besought for him as if seeking some great thing
for himself. Christians should do what may give joy to the
hearts of one another. From the world they expect trouble; they
should find comfort and joy in one another. When any of our
mercies are taken away, our trust and hope must be in God. We
must diligently use the means, and if no other should be at
hand, abound in prayer. Yet, though prayer prevails, it does not
merit the things obtained. And if Christians do not meet on
earth, still the grace of the Lord Jesus will be with their
spirits, and they will soon meet before the throne to join for
ever in admiring the riches of redeeming love. The example of
Onesimus may encourage the vilest sinners to return to God, but
it is shamefully prevented, if any are made bold thereby to
persist in evil courses. Are not many taken away in their sins,
while others become more hardened? Resist not present
convictions, lest they return no more.

#23-25 Never have believers found more enjoyment of God, than
when suffering together for him. Grace is the best wish for
ourselves and others; with this the apostle begins and ends. All
grace is from Christ; he purchased, and he bestows it. What need
we more to make us happy, than to have the grace of our Lord
Jesus Christ with our spirit? Let us do that now, which we
should do at the last breath. Then men are ready to renounce the
world, and to prefer the least portion of grace and faith before
a kingdom.
$-$-$- HEB:1
 
** This epistle shows Christ as the end, foundation, body, and
truth of the figures of the law, which of themselves were no
virtue for the soul. The great truth set forth in this epistle
is that Jesus of Nazareth is the true God. The unconverted Jews
used many arguments to draw their converted brethren from the
Christian faith. They represented the law of Moses as superior
to the Christian dispensation, and spoke against every thing
connected with the Saviour. The apostle, therefore, shows the
superiority of Jesus of Nazareth, as the Son of God, and the
benefits from his sufferings and death as the sacrifice for sin,
so that the Christian religion is much more excellent and
perfect than that of Moses. And the principal design seems to
be, to bring the converted Hebrews forward in the knowledge of
the gospel, and thus to establish them in the Christian faith,
and to prevent their turning from it, against which they are
earnestly warned. But while it contains many things suitable to
the Hebrews of early times, it also contains many which can
never cease to interest the church of God; for the knowledge of
Jesus Christ is the very marrow and kernel of all the
Scriptures. The ceremonial law is full of Christ, and all the
gospel is full of Christ; the blessed lines of both Testaments
meet in Him; and how they both agree and sweetly unite in Jesus
Christ, is the chief object of the epistle to the Hebrews to
discover.
 
* The surpassing dignity of the Son of God in his Divine person,
and in his creating and mediatorial work. (1-3) And in his
superiority to all the holy angels. (4-14)
 
#1-3 God spake to his ancient people at sundry times, through
successive generations, and in divers manners, as he thought
proper; sometimes by personal directions, sometimes by dreams,
sometimes by visions, sometimes by Divine influences on the
minds of the prophets. The gospel revelation is excellent above
the former; in that it is a revelation which God has made by his
Son. In beholding the power, wisdom, and goodness of the Lord
Jesus Christ, we behold the power, wisdom, and goodness of the
Father, #Joh 14:7|; the fulness of the Godhead dwells, not
typically, or in a figure, but really, in him. When, on the fall
of man, the world was breaking to pieces under the wrath and
curse of God, the Son of God, undertaking the work of
redemption, sustained it by his almighty power and goodness.
From the glory of the person and office of Christ, we proceed to
the glory of his grace. The glory of His person and nature, gave
to his sufferings such merit as was a full satisfaction to the
honour of God, who suffered an infinite injury and affront by
the sins of men. We never can be thankful enough that God has in
so many ways, and with such increasing clearness, spoken to us
fallen sinners concerning salvation. That he should by himself
cleanse us from our sins is a wonder of love beyond our utmost
powers of admiration, gratitude, and praise.

#4-14 Many Jews had a superstitious or idolatrous respect for
angels, because they had received the law and other tidings of
the Divine will by their ministry. They looked upon them as
mediators between God and men, and some went so far as to pay
them a kind of religious homage or worship. Thus it was
necessary that the apostle should insist, not only on Christ's
being the Creator of all things, and therefore of angels
themselves, but as being the risen and exalted Messiah in human
nature, to whom angels, authorities, and powers are made
subject. To prove this, several passages are brought from the
Old Testament. On comparing what God there says of the angels,
with what he says to Christ, the inferiority of the angels to
Christ plainly appears. Here is the office of the angels; they
are God's ministers or servants, to do his pleasure. But, how
much greater things are said of Christ by the Father! And let us
own and honour him as God; for if he had not been God, he had
never done the Mediator's work, and had never worn the
Mediator's crown. It is declared how Christ was qualified for
the office of Mediator, and how he was confirmed in it: he has
the name Messiah from his being anointed. Only as Man he has his
fellows, and as anointed with the Holy Spirit; but he is above
all prophets, priests, and kings, that ever were employed in the
service of God on earth. Another passage of Scripture, #Ps
102:25-27|, is recited, in which the Almighty power of the Lord
Jesus Christ is declared, both in creating the world and in
changing it. Christ will fold up this world as a garment, not to
be abused any longer, not to be used as it has been. As a
sovereign, when his garments of state are folded and put away,
is a sovereign still, so our Lord, when he has laid aside the
earth and heavens like a vesture, shall be still the same. Let
us not then set our hearts upon that which is not what we take
it to be, and will not be what it now is. Sin has made a great
change in the world for the worse, and Christ will make a great
change in it for the better. Let the thoughts of this make us
watchful, diligent, and desirous of that better world. The
Saviour has done much to make all men his friends, yet he has
enemies. But they shall be made his footstool, by humble
submission, or by utter destruction. Christ shall go on
conquering and to conquer. The most exalted angels are but
ministering spirits, mere servants of Christ, to execute his
commands. The saints, at present, are heirs, not yet come into
possession. The angels minister to them in opposing the malice
and power of evil spirits, in protecting and keeping their
bodies, instructing and comforting their souls, under Christ and
the Holy Ghost. Angels shall gather all the saints together at
the last day, when all whose hearts and hopes are set upon
perishing treasures and fading glories, will be driven from
Christ's presence into everlasting misery.
$-$-$- HEB:2
 
* The duty of stedfastly adhering to Christ and his gospel.
(1-4) His sufferings are no objection against his pre-eminence.
(5-9) The reason of his sufferings, and the fitness of them.
(10-13) Christ's taking the nature of man, and not his taking
the nature of angels, was necessary to his priestly office.
(14-18)
 
#1-4 Christ being proved to be superior to the angels, this
doctrine is applied. Our minds and memories are like a leaky
vessel, they do not, without much care, retain what is poured
into them. This proceeds from the corruption of our nature,
temptations, worldly cares, and pleasures. Sinning against the
gospel is neglect of this great salvation; it is a contempt of
the saving grace of God in Christ, making light of it, not
caring for it, not regarding either the worth of gospel grace,
or the want of it, and our undone state without it. The Lord's
judgments under the gospel dispensation are chiefly spiritual,
but are on that account the more to be dreaded. Here is an
appeal to the consciences of sinners. Even partial neglects will
not escape rebukes; they often bring darkness on the souls they
do not finally ruin. The setting forth the gospel was continued
and confirmed by those who heard Christ, by the evangelists and
apostles, who were witnesses of what Jesus Christ began both to
do and to teach; and by the gifts of the Holy Ghost, qualified
for the work to which they were called. And all this according
to God's own will. It was the will of God that we should have
sure ground for our faith, and a strong foundation for our hope
in receiving the gospel. Let us mind this one thing needful, and
attend to the Holy Scriptures, written by those who heard the
words of our gracious Lord, and were inspired by his Spirit;
then we shall be blessed with the good part that cannot be taken
away.

#5-9 Neither the state in which the church is at present, nor
its more completely restored state, when the prince of this
world shall be cast out, and the kingdoms of the earth become
the kingdom of Christ, is left to the government of the angels:
Christ will take to him his great power, and will reign. And
what is the moving cause of all the kindness God shows to men in
giving Christ for them and to them? it is the grace of God. As a
reward of Christ's humiliation in suffering death, he has
unlimited dominion over all things; thus this ancient scripture
was fulfilled in him. Thus God has done wonderful things for us
in creation and providence, but for these we have made the
basest returns.

#10-13 Whatever the proud, carnal, and unbelieving may imagine
or object, the spiritual mind will see peculiar glory in the
cross of Christ, and be satisfied that it became Him, who in all
things displays his own perfections in bringing many sons to
glory, to make the Author of their salvation perfect through
sufferings. His way to the crown was by the cross, and so must
that of his people be. Christ sanctifies; he has purchased and
sent the sanctifying Spirit: the Spirit sanctifies as the Spirit
of Christ. True believers are sanctified, endowed with holy
principles and powers, set apart to high and holy uses and
purposes. Christ and believers are all of one heavenly Father,
who is God. They are brought into relation with Christ. But the
words, his not being ashamed to call them brethren, express the
high superiority of Christ to the human nature. This is shown
from three texts of Scripture. See #Ps 22:22; 18:2; Isa 8:18|.

#14-18 The angels fell, and remained without hope or help.
Christ never designed to be the Saviour of the fallen angels,
therefore he did not take their nature; and the nature of angels
could not be an atoning sacrifice for the sin of man. Here is a
price paid, enough for all, and suitable to all, for it was in
our nature. Here the wonderful love of God appeared, that, when
Christ knew what he must suffer in our nature, and how he must
die in it, yet he readily took it upon him. And this atonement
made way for his people's deliverance from Satan's bondage, and
for the pardon of their sins through faith. Let those who dread
death, and strive to get the better of their terrors, no longer
attempt to outbrave or to stifle them, no longer grow careless
or wicked through despair. Let them not expect help from the
world, or human devices; but let them seek pardon, peace, grace,
and a lively hope of heaven, by faith in Him who died and rose
again, that thus they may rise above the fear of death. The
remembrance of his own sorrows and temptations, makes Christ
mindful of the trials of his people, and ready to help them. He
is ready and willing to succour those who are tempted, and seek
him. He became man, and was tempted, that he might be every way
qualified to succour his people, seeing that he had passed
through the same temptations himself, but continued perfectly
free from sin. Then let not the afflicted and tempted despond,
or give place to Satan, as if temptations made it wrong for them
to come to the Lord in prayer. Not soul ever perished under
temptation, that cried unto the Lord from real alarm at its
danger, with faith and expectation of relief. This is our duty
upon our first being surprised by temptations, and would stop
their progress, which is our wisdom.
$-$-$- HEB:3
 
* The superior worth and dignity of Christ above Moses is shown.
(1-6) The Hebrews are warned of the sin and danger of unbelief.
(7-13) And of necessity of faith in Christ, and of stedfastly
following him. (14-19)
 
#1-6 Christ is to be considered as the Apostle of our
profession, the Messenger sent by God to men, the great Revealer
of that faith which we profess to hold, and of that hope which
we profess to have. As Christ, the Messiah, anointed for the
office both of Apostle and High Priest. As Jesus, our Saviour,
our Healer, the great Physician of souls. Consider him thus.
Consider what he is in himself, what he is to us, and what he
will be to us hereafter and for ever. Close and serious thoughts
of Christ bring us to know more of him. The Jews had a high
opinion of the faithfulness of Moses, yet his faithfulness was
but a type of Christ's. Christ was the Master of this house, of
his church, his people, as well as their Maker. Moses was a
faithful servant; Christ, as the eternal Son of God, is rightful
Owner and Sovereign Ruler of the Church. There must not only be
setting out well in the ways of Christ, but stedfastness and
perseverance therein to the end. Every meditation on his person
and his salvation, will suggest more wisdom, new motives to
love, confidence, and obedience.

#7-13 Days of temptation are often days of provocation. But to
provoke God, when he is letting us see that we entirely depend
and live upon him, is a provocation indeed. The hardening of the
heart is the spring of all other sins. The sins of others,
especially of our relations, should be warnings to us. All sin,
especially sin committed by God's professing, privileged people,
not only provokes God, but it grieves him. God is loth to
destroy any in, or for their sin; he waits long to be gracious
to them. But sin, long persisted in, will make God's wrath
discover itself in destroying the impenitent; there is no
resting under the wrath of God. "Take heed:" all who would get
safe to heaven must look about them; if once we allow ourselves
to distrust God, we may soon desert him. Let those that think
they stand, take heed lest they fall. Since to-morrow is not
ours, we must make the best improvement of this day. And there
are none, even the strongest of the flock, who do not need help
of other Christians. Neither are there any so low and despised,
but the care of their standing in the faith, and of their
safety, belongs to all. Sin has so many ways and colours, that
we need more eyes than ours own. Sin appears fair, but is vile;
it appears pleasant, but is destructive; it promises much, but
performs nothing. The deceitfulness of sin hardens the soul; one
sin allowed makes way for another; and every act of sin confirms
the habit. Let every one beware of sin.

#14-19 The saints' privilege is, they are made partakers of
Christ, that is, of the Spirit, the nature, graces,
righteousness, and life of Christ; they are interested in all
Christ is, in all he has done, or will do. The same spirit with
which Christians set out in the ways of God, they should
maintain unto the end. Perseverance in faith is the best
evidence of the sincerity of our faith. Hearing the word often
is a means of salvation, yet, if not hearkened to, it will
expose more to the Divine wrath. The happiness of being
partakers of Christ and his complete salvation, and the fear of
God's wrath and eternal misery, should stir us up to persevere
in the life of obedient faith. Let us beware of trusting to
outward privileges or professions, and pray to be numbered with
the true believers who enter heaven, when all others fail
because of unbelief. As our obedience follows according to the
power of our faith, so our sins and want of care are according
to the prevailing of unbelief in us.
$-$-$- HEB:4
 
* Humble, cautious fear is urged, lest any should come short of
the promised rest, through unbelief. (1-10) Arguments and
motives to faith and hope in our approaches to God. (11-16)
 
#1-10 The privileges we have under the gospel, are greater than
any had under the law of Moses, though the same gospel for
substance was preached under both Testaments. There have been in
all ages many unprofitable hearers; and unbelief is at the root
of all unfruitfulness under the word. Faith in the hearer is the
life of the word. But it is a painful consequence of partial
neglect, and of a loose and wavering profession, that they often
cause men to seem to come short. Let us then give diligence,
that we may have a clear entrance into the kingdom of God. As
God finished his work, and then rested from it, so he will cause
those who believe, to finish their work, and then to enjoy their
rest. It is evident, that there is a more spiritual and
excellent sabbath remaining for the people of God, than that of
the seventh day, or that into which Joshua led the Jews. This
rest is, a rest of grace, and comfort, and holiness, in the
gospel state. And a rest in glory, where the people of God shall
enjoy the end of their faith, and the object of all their
desires. The rest, or sabbatism, which is the subject of the
apostle's reasoning, and as to which he concludes that it
remains to be enjoyed, is undoubtedly the heavenly rest, which
remains to the people of God, and is opposed to a state of
labour and trouble in this world. It is the rest they shall
obtain when the Lord Jesus shall appear from heaven. But those
who do not believe, shall never enter into this spiritual rest,
either of grace here or glory hereafter. God has always declared
man's rest to be in him, and his love to be the only real
happiness of the soul; and faith in his promises, through his
Son, to be the only way of entering that rest.

#11-16 Observe the end proposed: rest spiritual and eternal; the
rest of grace here, and glory hereafter; in Christ on earth,
with Christ in heaven. After due and diligent labour, sweet and
satisfying rest shall follow; and labour now, will make that
rest more pleasant when it comes. Let us labour, and quicken
each other to be diligent in duty. The Holy Scriptures are the
word of God. When God sets it home by his Spirit, it convinces
powerfully, converts powerfully, and comforts powerfully. It
makes a soul that has long been proud, to be humble; and a
perverse spirit, to be meek and obedient. Sinful habits, that
are become as it were natural to the soul, and rooted deeply in
it, are separated and cut off by this sword. It will discover to
men their thoughts and purposes, the vileness of many, the bad
principles they are moved by, the sinful ends they act to. The
word will show the sinner all that is in his heart. Let us hold
fast the doctrines of Christian faith in our heads, its
enlivening principles in our hearts, the open profession of it
in our lips, and be subject to it in our lives. Christ executed
one part of his priesthood on earth, in dying for us; the other
he executes in heaven, pleading the cause, and presenting the
offerings of his people. In the sight of Infinite Wisdom, it was
needful that the Saviour of men should be one who has the
fellow-feeling which no being but a fellow-creature could
possibly have; and therefore it was necessary he should actual
experience of all the effects of sin that could be separated
from its actual guilt. God sent his own Son in the likeness of
sinful flesh, #Ro 8:3|; but the more holy and pure he was, the
more he must have been unwilling in his nature to sin, and must
have had deeper impression of its evil; consequently the more
must he be concerned to deliver his people from its guilt and
power. We should encourage ourselves by the excellence of our
High Priest, to come boldly to the throne of grace. Mercy and
grace are the things we want; mercy to pardon all our sins, and
grace to purify our souls. Besides our daily dependence upon God
for present supplies, there are seasons for which we should
provide in our prayers; times of temptation, either by adversity
or prosperity, and especially our dying time. We are to come
with reverence and godly fear, yet not as if dragged to the seat
of justice, but as kindly invited to the mercy-seat, where grace
reigns. We have boldness to enter into the holiest only by the
blood of Jesus; he is our Advocate, and has purchased all our
souls want or can desire.
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* The office and duty of a high priest abundantly answered in
Christ. (1-10) The Christian Hebrews reproved for their little
progress in the knowledge of the gospel. (11-14)
 
#1-10 The High Priest must be a man, a partaker of our nature.
This shows that man had sinned. For God would not suffer sinful
man to come to him alone. But every one is welcome to God, that
comes to him by this High Priest; and as we value acceptance
with God, and pardon, we must apply by faith to this our great
High Priest Christ Jesus, who can intercede for those that are
out of the way of truth, duty, and happiness; one who has
tenderness to lead them back from the by-paths of error, sin,
and misery. Those only can expect assistance from God, and
acceptance with him, and his presence and blessing on them and
their services, that are called of God. This is applied to
Christ. In the days of his flesh, Christ made himself subject to
death: he hungered: he was a tempted, suffering, dying Jesus.
Christ set an example, not only to pray, but to be fervent in
prayer. How many dry prayers, how few wetted with tears, do we
offer up to God! He was strengthened to support the immense
weight of suffering laid upon him. There is no real deliverance
from death but to be carried through it. He was raised and
exalted, and to him was given the power of saving all sinners to
the uttermost, who come unto God through him. Christ has left us
an example that we should learn humble obedience to the will of
God, by all our afflictions. We need affliction, to teach us
submission. His obedience in our nature encourages our attempts
to obey, and for us to expect support and comfort under all the
temptations and sufferings to which we are exposed. Being made
perfect for this great work, he is become the Author of eternal
salvation to all that obey him. But are we of that number?

#11-14 Dull hearers make the preaching of the gospel difficult,
and even those who have some faith may be dull hearers, and slow
to believe. Much is looked for from those to whom much is given.
To be unskilful, denotes want of experience in the things of the
gospel. Christian experience is a spiritual sense, taste, or
relish of the goodness, sweetness, and excellence of the truths
of the gospel. And no tongue can express the satisfaction which
the soul receives, from a sense of Divine goodness, grace, and
love to it in Christ.
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* The Hebrews are urged to go forward in the doctrine of Christ,
and the consequences of apostacy, or turning back, are
described. (1-8) The apostle expresses satisfaction, as to the
most of them. (9,10) And encourages them to persevere in faith
and holiness. (11-20)
 
#1-8 Every part of the truth and will of God should be set
before all who profess the gospel, and be urged on their hearts
and consciences. We should not be always speaking about outward
things; these have their places and use, but often take up too
much attention and time, which might be better employed. The
humbled sinner who pleads guilty, and cries for mercy, can have
no ground from this passage to be discouraged, whatever his
conscience may accuse him of. Nor does it prove that any one who
is made a new creature in Christ, ever becomes a final apostate
from him. The apostle is not speaking of the falling away of
mere professors, never convinced or influenced by the gospel.
Such have nothing to fall away from, but an empty name, or
hypocritical profession. Neither is he speaking of partial
declinings or backslidings. Nor are such sins meant, as
Christians fall into through the strength of temptations, or the
power of some worldly or fleshly lust. But the falling away here
mentioned, is an open and avowed renouncing of Christ, from
enmity of heart against him, his cause, and people, by men
approving in their minds the deeds of his murderers, and all
this after they have received the knowledge of the truth, and
tasted some of its comforts. Of these it is said, that it is
impossible to renew them again unto repentance. Not because the
blood of Christ is not sufficient to obtain pardon for this sin;
but this sin, in its very nature, is opposite to repentance and
every thing that leads to it. If those who through mistaken
views of this passage, as well as of their own case, fear that
there is no mercy for them, would attend to the account given of
the nature of this sin, that it is a total and a willing
renouncing of Christ, and his cause, and joining with his
enemies, it would relieve them from wrong fears. We should
ourselves beware, and caution others, of every approach near to
a gulf so awful as apostacy; yet in doing this we should keep
close to the word of God, and be careful not to wound and
terrify the weak, or discourage the fallen and penitent.
Believers not only taste of the word of God, but they drink it
in. And this fruitful field or garden receives the blessing. But
the merely nominal Christian, continuing unfruitful under the
means of grace, or producing nothing but deceit and selfishness,
was near the awful state above described; and everlasting misery
was the end reserved for him. Let us watch with humble caution
and prayer as to ourselves.

#9,10 There are things that are never separated from salvation;
things that show the person to be in a state of salvation, and
which will end in eternal salvation. And the things that
accompany salvation, are better things than ever any dissembler
or apostate enjoyed. The works of love, done for the glory of
Christ, or done to his saints for Christ's sake, from time to
time, as God gives occasion, are evident marks of a man's
salvation; and more sure tokens of saving grace given, than the
enlightenings and tastings spoken of before. No love is to be
reckoned as love, but working love; and no works are right
works, which flow not from love to Christ.

#11-20 The hope here meant, is a sure looking for good things
promised, through those promises, with love, desire, and valuing
of them. Hope has its degrees, as faith also. The promise of
blessedness God has made to believers, is from God's eternal
purpose, settled between the eternal Father, Son, and Spirit.
These promises of God may safely be depended upon; for here we
have two things which cannot change, the counsel and the oath of
God, in which it is not possible for God to lie; it would be
contrary to his nature as well as to his will. And as He cannot
lie; the destruction of the unbeliever, and the salvation of the
believer, are alike certain. Here observe, those to whom God has
given full security of happiness, have a title to the promises
by inheritance. The consolations of God are strong enough to
support his people under their heaviest trials. Here is a refuge
for all sinners who flee to the mercy of God, through the
redemption of Christ, according to the covenant of grace, laying
aside all other confidences. We are in this world as a ship at
sea, tossed up and down, and in danger of being cast away. We
need an anchor to keep us sure and steady. Gospel hope is our
anchor in the storms of this world. It is sure and stedfast, or
it could not keep us so. The free grace of God, the merits and
mediation of Christ, and the powerful influences of his Spirit,
are the grounds of this hope, and so it is a stedfast hope.
Christ is the object and ground of the believer's hope. Let us
therefore set our affections on things above, and wait patiently
for his appearance, when we shall certainly appear with him in
glory.
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* A comparison between the priesthood of Melchizedec and that of
Christ. (1-3) The excellence of Christ's priesthood above the
Levitical priesthood is shown. (4-10) This is applied to Christ.
(11-25) The faith and hope of the church encouraged from this.
(26-28)
 
#1-3 Melchizedec met Abraham when returning from the rescue of
Lot. His name, "King of Righteousness," doubtless suitable to
his character, marked him as a type of the Messiah and his
kingdom. The name of his city signified "Peace;" and as king of
peace he typified Christ, the Prince of Peace, the great
Reconciler of God and man. Nothing is recorded as to the
beginning or end of his life; thus he typically resembled the
Son of God, whose existence is from everlasting to everlasting,
who had no one that was before him, and will have no one come
after him, in his priesthood. Every part of Scripture honours
the great King of Righteousness and Peace, our glorious High
Priest and Saviour; and the more we examine it, the more we
shall be convinced, that the testimony of Jesus is the spirit of
prophecy.

#4-10 That High Priest who should afterward appear, of whom
Melchizedec was a type, must be much superior to the Levitical
priests. Observe Abraham's great dignity and happiness; that he
had the promises. That man is rich and happy indeed, who has the
promises, both of the life that now is, and of that which is to
come. This honour have all those who receive the Lord Jesus. Let
us go forth in our spiritual conflicts, trusting in his word and
strength, ascribing our victories to his grace, and desiring to
be met and blessed by him in all our ways.

#11-25 The priesthood and law by which perfection could not
come, are done away; a Priest is risen, and a dispensation now
set up, by which true believers may be made perfect. That there
is such a change is plain. The law which made the Levitical
priesthood, showed that the priests were frail, dying creatures,
not able to save their own lives, much less could they save the
souls of those who came to them. But the High Priest of our
profession holds his office by the power of endless life in
himself; not only to keep himself alive, but to give spiritual
and eternal life to all who rely upon his sacrifice and
intercession. The better covenant, of which Jesus was the
Surety, is not here contrasted with the covenant of works, by
which every transgressor is shut up under the curse. It is
distinguished from the Sinai covenant with Israel, and the legal
dispensation under which the church so long remained. The better
covenant brought the church and every believer into clearer
light, more perfect liberty, and more abundant privileges. In
the order of Aaron there was a multitude of priests, of high
priests one after another; but in the priesthood of Christ there
is only one and the same. This is the believer's safety and
happiness, that this everlasting High Priest is able to save to
the uttermost, in all times, in all cases. Surely then it
becomes us to desire a spirituality and holiness, as much beyond
those of the Old Testament believers, as our advantages exceed
theirs.

#26-28 Observe the description of the personal holiness of
Christ. He is free from all habits or principles of sin, not
having the least disposition to it in his nature. No sin dwells
in him, not the least sinful inclination, though such dwells in
the best of Christians. He is harmless, free from all actual
transgression; he did no violence, nor was there any deceit in
his mouth. He is undefiled. It is hard to keep ourselves pure,
so as not to partake the guilt of other men's sins. But none
need be dismayed who come to God in the name of his beloved Son.
Let them be assured that he will deliver them in the time of
trial and suffering, in the time of prosperity, in the hour of
death, and in the day of judgment.
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* The excellence of Christ's priesthood above that of Aaron is
shown. (1-6) The great excellence of the new covenant above the
former. (7-13)
 
#1-6 The substance, or summary, of what had been declared was,
that Christians had such a High Priest as they needed. He took
upon himself human nature, appeared on earth, and there gave
himself as a sacrifice to God for the sins of his people. We
must not dare to approach God, or to present any thing to him,
but in and through Christ, depending upon his merits and
mediation; for we are accepted only in the Beloved. In all
obedience and worship, we should keep close to God's word, which
is the only and perfect standard. Christ is the substance and
end of the law of righteousness. But the covenant here referred
to, was that made with Israel as a nation, securing temporal
benefits to them. The promises of all spiritual blessings, and
of eternal life, revealed in the gospel, and made sure through
Christ, are of infinitely greater value. Let us bless God that
we have a High Priest that suits our helpless condition.

#7-13 The superior excellence of the priesthood of Christ, above
that of Aaron, is shown from that covenant of grace, of which
Christ was Mediator. The law not only made all subject to it,
liable to be condemned for the guilt of sin, but also was unable
to remove that guilt, and clear the conscience from the sense
and terror of it. Whereas, by the blood of Christ, a full
remission of sins was provided, so that God would remember them
no more. God once wrote his laws to his people, now he will
write his laws in them; he will give them understanding to know
and to believe his laws; he will give them memories to retain
them; he will give them hearts to love them, courage to profess
them, and power to put them in practice. This is the foundation
of the covenant; and when this is laid, duty will be done
wisely, sincerely, readily, easily, resolutely, constantly, and
with comfort. A plentiful outpouring of the Spirit of God will
make the ministration of the gospel so effectual, that there
shall be a mighty increase and spreading of Christian knowledge
in persons of all sorts. Oh that this promise might be fulfilled
in our days, that the hand of God may be with his ministers so
that great numbers may believe, and be turned to the Lord! The
pardon of sin will always be found to accompany the true
knowledge of God. Notice the freeness of this pardon; its
fulness; its fixedness. This pardoning mercy is connected with
all other spiritual mercies: unpardoned sin hinders mercy, and
pulls down judgments; but the pardon of sin prevents judgment,
and opens a wide door to all spiritual blessings. Let us search
whether we are taught by the Holy Spirit to know Christ, so as
uprightly to love, fear, trust, and obey him. All worldly
vanities, outward privileges, or mere notions of religion, will
soon vanish away, and leave those who trust in them miserable
for ever.
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* The Jewish tabernacle and its utensils. (1-5) Their use and
meaning. (6-10) These fulfilled in Christ. (11-22) The
necessity, superior dignity, and power of his priesthood and
sacrifice. (23-28)
 
#1-5 The apostle shows to the Hebrews the typical reference of
their ceremonies to Christ. The tabernacle was a movable temple,
shadowing forth the unsettled state of the church upon earth,
and the human nature of the Lord Jesus Christ, in whom the
fulness of the Godhead dwelt bodily. The typical meaning of
these things has been shown in former remarks, and the
ordinances and articles of the Mosaic covenant point out Christ
as our Light, and as the Bread of life to our souls; and remind
us of his Divine Person, his holy priesthood, perfect
righteousness, and all-prevailing intercession. Thus was the
Lord Jesus Christ, all and in all, from the beginning. And as
interpreted by the gospel, these things are a glorious
representation of the wisdom of God, and confirm faith in Him
who was prefigured by them.

#6-10 The apostle goes on to speak of the Old Testament
services. Christ, having undertaken to be our High Priest, could
not enter into heaven till he had shed his blood for us; and
none of us can enter, either into God's gracious presence here,
or his glorious presence hereafter, but by the blood of Jesus.
Sins are errors, great errors, both in judgment and practice;
and who can understand all his errors? They leave guilt upon the
conscience, not to be washed away but by the blood of Christ. We
must plead this blood on earth, while he is pleading it for us
in heaven. A few believers, under the Divine teaching, saw
something of the way of access to God, of communion with him,
and of admission into heaven through the promised Redeemer, but
the Israelites in general looked no further than the outward
forms. These could not take away the defilement or dominion of
sin. They could neither discharge the debts, nor resolve the
doubts, of him who did the service. Gospel times are, and should
be, times of reformation, of clearer light as to all things
needful to be known, and of greater love, causing us to bear
ill-will to none, but good-will to all. We have greater freedom,
both of spirit and speech, in the gospel, and greater
obligations to a more holy living.

#11-14 All good things past, present, and to come, were and are
founded upon the priestly office of Christ, and come to us from
thence. Our High Priest entered into heaven once for all, and
has obtained eternal redemption. The Holy Ghost further
signified and showed that the Old Testament sacrifices only
freed the outward man from ceremonial uncleanness, and fitted
him for some outward privileges. What gave such power to the
blood of Christ? It was Christ's offering himself without any
sinful stain in his nature or life. This cleanses the most
guilty conscience from dead, or deadly, works to serve the
living God; from sinful works, such as pollute the soul, as dead
bodies did the persons of the Jews who touched them; while the
grace that seals pardon, new-creates the polluted soul. Nothing
more destroys the faith of the gospel, than by any means to
weaken the direct power of the blood of Christ. The depth of the
mystery of the sacrifice of Christ, we cannot dive into, the
height we cannot comprehend. We cannot search out the greatness
of it, or the wisdom, the love, the grace that is in it. But in
considering the sacrifice of Christ, faith finds life, food, and
refreshment.

#15-22 The solemn transactions between God and man, are
sometimes called a covenant, here a testament, which is a
willing deed of a person, bestowing legacies on such persons as
are described, and it only takes effect upon his death. Thus
Christ died, not only to obtain the blessings of salvation for
us, but to give power to the disposal of them. All, by sin, were
become guilty before God, had forfeited every thing that is
good; but God, willing to show the greatness of his mercy,
proclaimed a covenant of grace. Nothing could be clean to a
sinner, not even his religious duties; except as his guilt was
done away by the death of a sacrifice, of value sufficient for
that end, and unless he continually depended upon it. May we
ascribe all real good works to the same all-procuring cause, and
offer our spiritual sacrifices as sprinkled with Christ's blood,
and so purified from their defilement.

#23-28 It is evident that the sacrifices of Christ are
infinitely better than those of the law, which could neither
procure pardon for sin, nor impart power against it. Sin would
still have been upon us, and have had dominion over us; but
Jesus Christ, by one sacrifice, has destroyed the works of the
devil, that believers may be made righteous, holy, and happy. As
no wisdom, learning, virtue, wealth, or power, can keep one of
the human race from death, so nothing can deliver a sinner from
being condemned at the day of judgment, except the atoning
sacrifice of Christ; nor will one be saved from eternal
punishment who despises or neglects this great salvation. The
believer knows that his Redeemer liveth, and that he shall see
him. Here is the faith and patience of the church, of all
sincere believers. Hence is their continual prayer as the fruit
and expression of their faith, Even so come, Lord Jesus.
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* The insufficiency of sacrifices for taking away sin, The
necessity and power of the sacrifice of Christ for that purpose.
(1-18) An argument for holy boldness in the believer's access to
God through Jesus Christ, And for steadfastness in faith, and
mutual love and duty. (19-25) The danger of apostacy. (26-31)
The sufferings of believers, and encouragement to maintain their
holy profession. (32-39)
 
#1-10 The apostle having shown that the tabernacle, and
ordinances of the covenant of Sinai, were only emblems and types
of the gospel, concludes that the sacrifices the high priests
offered continually, could not make the worshippers perfect,
with respect to pardon, and the purifying of their consciences.
But when "God manifested in the flesh," became the sacrifice,
and his death upon the accursed tree the ransom, then the
Sufferer being of infinite worth, his free-will sufferings were
of infinite value. The atoning sacrifice must be one capable of
consenting, and must of his own will place himself in the
sinner's stead: Christ did so. The fountain of all that Christ
has done for his people, is the sovereign will and grace of God.
The righteousness brought in, and the sacrifice once offered by
Christ, are of eternal power, and his salvation shall never be
done away. They are of power to make all the comers thereunto
perfect; they derive from the atoning blood, strength and
motives for obedience, and inward comfort.

#11-18 Under the new covenant, or gospel dispensation, full and
final pardon is to be had. This makes a vast difference between
the new covenant and the old one. Under the old, sacrifices must
be often repeated, and after all, only pardon as to this world
was to be obtained by them. Under the new, one Sacrifice is
enough to procure for all nations and ages, spiritual pardon, or
being freed from punishment in the world to come. Well might
this be called a new covenant. Let none suppose that human
inventions can avail those who put them in the place of the
sacrifice of the Son of God. What then remains, but that we seek
an interest in this Sacrifice by faith; and the seal of it to
our souls, by the sanctification of the Spirit unto obedience?
So that by the law being written in our hearts, we may know that
we are justified, and that God will no more remember our sins.

#19-25 The apostle having closed the first part of the epistle,
the doctrine is applied to practical purposes. As believers had
an open way to the presence of God, it became them to use this
privilege. The way and means by which Christians enjoy such
privileges, is by the blood of Jesus, by the merit of that blood
which he offered up as an atoning sacrifice. The agreement of
infinite holiness with pardoning mercy, was not clearly
understood till the human nature of Christ, the Son of God, was
wounded and bruised for our sins. Our way to heaven is by a
crucified Saviour; his death is to us the way of life, and to
those who believe this, he will be precious. They must draw near
to God; it would be contempt of Christ, still to keep at a
distance. Their bodies were to be washed with pure water,
alluding to the cleansings directed under the law: thus the use
of water in baptism, was to remind Christians that their conduct
should be pure and holy. While they derived comfort and grace
from their reconciled Father to their own souls, they would
adorn the doctrine of God their Saviour in all things. Believers
are to consider how they can be of service to each other,
especially stirring up each other to the more vigorous and
abundant exercise of love, and the practice of good works. The
communion of saints is a great help and privilege, and a means
of stedfastness and perseverance. We should observe the coming
of times of trial, and be thereby quickened to greater
diligence. There is a trying day coming on all men, the day of
our death.

#26-31 The exhortations against apostacy and to perseverance,
are urged by many strong reasons. The sin here mentioned is a
total and final falling away, when men, with a full and fixed
will and resolution, despise and reject Christ, the only
Saviour; despise and resist the Spirit, the only Sanctifier; and
despise and renounce the gospel, the only way of salvation, and
the words of eternal life. Of this destruction God gives some
notorious sinners, while on earth, a fearful foreboding in their
consciences, with despair of being able to endure or to escape
it. But what punishment can be sorer than to die without mercy?
We answer, to die by mercy, by the mercy and grace which they
have despised. How dreadful is the case, when not only the
justice of God, but his abused grace and mercy call for
vengeance! All this does not in the least mean that any souls
who sorrow for sin will be shut out from mercy, or that any will
be refused the benefit of Christ's sacrifice, who are willing to
accept these blessings. Him that cometh unto Christ, he will in
no wise cast out.

#32-39 Many and various afflictions united against the early
Christians, and they had a great conflict. The Christian spirit
is not a selfish spirit; it puts us upon pitying others,
visiting them, helping them, and pleading for them. All things
here are but shadows. The happiness of the saints in heaven will
last for ever; enemies can never take it away as earthly goods.
This will make rich amends for all we may lose and suffer here.
The greatest part of the saints' happiness, as yet, is in
promise. It is a trial of the patience of Christians, to be
content to live after their work is done, and to stay for their
reward till God's time to give it is come. He will soon come to
them at death, to end all their sufferings, and to give them a
crown of life. The Christian's present conflict may be sharp,
but will be soon over. God never is pleased with the formal
profession and outward duties and services of such as do not
persevere; but he beholds them with great displeasure. And those
who have been kept faithful in great trails for the time past,
have reason to hope for the same grace to help them still to
live by faith, till they receive the end of their faith and
patience, even the salvation of their souls. Living by faith,
and dying in faith, our souls are safe for ever.
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* The nature and power of faith described. (1-3) It is set forth
by instances from Abel to Noah. (4-7) By Abraham and his
descendants. (8-19) By Jacob, Joseph, Moses, the Israelites, and
Rahab. (20-31) By other Old Testament believers. (32-38) The
better state of believers under the gospel. (39,40)

#1-3 Faith always has been the mark of God's servants, from the
beginning of the world. Where the principle is planted by the
regenerating Spirit of God, it will cause the truth to be
received, concerning justification by the sufferings and merits
of Christ. And the same things that are the object of our hope,
are the object of our faith. It is a firm persuasion and
expectation, that God will perform all he has promised to us in
Christ. This persuasion gives the soul to enjoy those things
now; it gives them a subsistence or reality in the soul, by the
first-fruits and foretastes of them. Faith proves to the mind,
the reality of things that cannot be seen by the bodily eye. It
is a full approval of all God has revealed, as holy, just, and
good. This view of faith is explained by many examples of
persons in former times, who obtained a good report, or an
honourable character in the word of God. Faith was the principle
of their holy obedience, remarkable services, and patient
sufferings. The Bible gives the most true and exact account of
the origin of all things, and we are to believe it, and not to
wrest the Scripture account of the creation, because it does not
suit with the differing fancies of men. All that we see of the
works of creation, were brought into being by the command of
God.

#4-7 Here follow some illustrious examples of faith from the Old
Testament. Abel brought a sacrifice of atonement from the
firstlings of the flock, acknowledging himself a sinner who
deserved to die, and only hoping for mercy through the great
Sacrifice. Cain's proud rage and enmity against the accepted
worshipper of God, led to the awful effects the same principles
have produced in every age; the cruel persecution, and even
murder of believers. By faith Abel, being dead, yet speaketh; he
left an instructive and speaking example. Enoch was translated,
or removed, that he should not see death; God took him into
heaven, as Christ will do the saints who shall be alive at his
second coming. We cannot come to God, unless we believe that he
is what he has revealed himself to be in the Scripture. Those
who would find God, must seek him with all their heart. Noah's
faith influenced his practice; it moved him to prepare an ark.
His faith condemned the unbelief of others; and his obedience
condemned their contempt and rebellion. Good examples either
convert sinners or condemn them. This shows how believers, being
warned of God to flee from the wrath to come, are moved with
fear, take refuge in Christ, and become heirs of the
righteousness of faith.

#8-19 We are often called to leave worldly connexions,
interests, and comforts. If heirs of Abraham's faith, we shall
obey and go forth, though not knowing what may befall us; and we
shall be found in the way of duty, looking for the performance
of God's promises. The trial of Abraham's faith was, that he
simply and fully obeyed the call of God. Sarah received the
promise as the promise of God; being convinced of that, she
truly judged that he both could and would perform it. Many, who
have a part in the promises, do not soon receive the things
promised. Faith can lay hold of blessings at a great distance;
can make them present; can love them and rejoice in them, though
strangers; as saints, whose home is heaven; as pilgrims,
travelling toward their home. By faith, they overcome the
terrors of death, and bid a cheerful farewell to this world, and
to all the comforts and crosses of it. And those once truly and
savingly called out of a sinful state, have no mind to return
into it. All true believers desire the heavenly inheritance; and
the stronger faith is, the more fervent those desires will be.
Notwithstanding their meanness by nature, their vileness by sin,
and the poverty of their outward condition, God is not ashamed
to be called the God of all true believers; such is his mercy,
such is his love to them. Let them never be ashamed of being
called his people, nor of any of those who are truly so, how
much soever despised in the world. Above all, let them take care
that they are not a shame and reproach to their God. The
greatest trial and act of faith upon record is, Abraham's
offering up Isaac, #Ge 22:2|. There, every word shows a trial.
It is our duty to reason down our doubts and fears, by looking,
as Abraham did, to the Almighty power of God. The best way to
enjoy our comforts is, to give them up to God; he will then
again give them as shall be the best for us. Let us look how far
our faith has caused the like obedience, when we have been
called to lesser acts of self-denial, or to make smaller
sacrifices to our duty. Have we given up what was called for,
fully believing that the Lord would make up all our losses, and
even bless us by the most afflicting dispensations?

#20-31 Isaac blessed Jacob and Esau, concerning things to come.
Things present are not the best things; no man knoweth love or
hatred by having them or wanting them. Jacob lived by faith, and
he died by faith, and in faith. Though the grace of faith is of
use always through our whole lives, it is especially so when we
come to die. Faith has a great work to do at last, to help the
believer to die to the Lord, so as to honour him, by patience,
hope, and joy. Joseph was tried by temptations to sin, by
persecution for keeping his integrity; and he was tried by
honours and power in the court of Pharaoh, yet his faith carried
him through. It is a great mercy to be free from wicked laws and
edicts; but when we are not so, we must use all lawful means for
our security. In this faith of Moses' parents there was a
mixture of unbelief, but God was pleased to overlook it. Faith
gives strength against the sinful, slavish fear of men; it sets
God before the soul, shows the vanity of the creature, and that
all must give way to the will and power of God. The pleasures of
sin are, and will be, but short; they must end either in speedy
repentance or in speedy ruin. The pleasures of this world are
for the most part the pleasures of sin; they are always so when
we cannot enjoy them without deserting God and his people.
Suffering is to be chosen rather than sin; there being more evil
in the least sin, than there can be in the greatest suffering.
God's people are, and always have been, a reproached people.
Christ accounts himself reproached in their reproaches; and thus
they become greater riches than the treasures of the richest
empire in the world. Moses made his choice when ripe for
judgment and enjoyment, able to know what he did, and why he did
it. It is needful for persons to be seriously religious; to
despise the world, when most capable of relishing and enjoying
it. Believers may and ought to have respect to the recompence of
reward. By faith we may be fully sure of God's providence, and
of his gracious and powerful presence with us. Such a sight of
God will enable believers to keep on to the end, whatever they
may meet in the way. It is not owing to our own righteousness,
or best performances, that we are saved from the wrath of God;
but to the blood of Christ, and his imputed righteousness. True
faith makes sin bitter to the soul, even while it receives the
pardon and atonement. All our spiritual privileges on earth,
should quicken us in our way to heaven. The Lord will make even
Babylon fall before the faith of his people, and when he has
some great thing to do for them, he raises up great and strong
faith in them. A true believer is desirous, not only to be in
covenant with God, but in communion with the people of God; and
is willing to fare as they fare. By her works Rahab declared
herself to be just. That she was not justified by her works
appears plainly; because the work she did was faulty in the
manner, and not perfectly good, therefore it could not be
answerable to the perfect justice or righteousness of God.

#32-38 After all our searches into the Scriptures, there is more
to be learned from them. We should be pleased to think, how
great the number of believers was under the Old Testament, and
how strong their faith, though the objects of it were not then
so fully made known as now. And we should lament that now, in
gospel times, when the rule of faith is more clear and perfect,
the number of believers should be so small, and their faith so
weak. It is the excellence of the grace of faith, that, while it
helps men to do great things, like Gideon, it keeps from high
and great thoughts of themselves. Faith, like Barak's, has
recourse unto God in all dangers and difficulties, and then
makes grateful returns to God for all mercies and deliverances.
By faith, the servants of God shall overcome even the roaring
lion that goeth about seeking whom he may devour. The believer's
faith endures to the end, and, in dying, gives him victory over
death and all his deadly enemies, like Samson. The grace of God
often fixes upon very undeserving and ill-deserving persons, to
do great things for them and by them. But the grace of faith,
wherever it is, will put men upon acknowledging God in all their
ways, as Jephthah. It will make men bold and courageous in a
good cause. Few ever met with greater trials, few ever showed
more lively faith, than David, and he has left a testimony as to
the trials and acts of faith, in the book of Psalms, which has
been, and ever will be, of great value to the people of God.
Those are likely to grow up to be distinguished for faith, who
begin betimes, like Samuel, to exercise it. And faith will
enable a man to serve God and his generation, in whatever way he
may be employed. The interests and powers of kings and kingdoms,
are often opposed to God and his people; but God can easily
subdue all that set themselves against him. It is a greater
honour and happiness to work righteousness than to work
miracles. By faith we have comfort of the promises; and by faith
we are prepared to wait for the promises, and in due time to
receive them. And though we do not hope to have our dead
relatives or friends restored to life in this world, yet faith
will support under the loss of them, and direct to the hope of a
better resurrection. Shall we be most amazed at the wickedness
of human nature, that it is capable of such awful cruelties to
fellow-creatures, or at the excellence of Divine grace, that is
able to bear up the faithful under such cruelties, and to carry
them safely through all? What a difference between God's
judgement of a saint, and man's judgment! The world is not
worthy of those scorned, persecuted saints, whom their
persecutors reckon unworthy to live. They are not worthy of
their company, example, counsel, or other benefits. For they
know not what a saint is, nor the worth of a saint, nor how to
use him; they hate, and drive such away, as they do the offer of
Christ and his grace.

#39,40 The world considers that the righteous are not worthy to
live in the world, and God declares the world is not worthy of
them. Though the righteous and the worldlings widely differ in
their judgment, they agree in this, it is not fit that good men
should have their rest in this world. Therefore God receives
them out of it. The apostle tells the Hebrews, that God had
provided some better things for them, therefore they might be
sure that he expected as good things from them. As our
advantages, with the better things God has provided for us, are
so much beyond theirs, so should our obedience of faith,
patience of hope, and labour of love, be greater. And unless we
get true faith as these believers had, they will rise up to
condemn us at the last day. Let us then pray continually for the
increase of our faith, that we may follow these bright examples,
and be, with them, at length made perfect in holiness and
happiness, and shine like the sun in the kingdom of our Father
for evermore.
$-$-$- HEB:12
 
* An exhortation to be constant and persevere, The example of
Christ is set forth, and the gracious design of God in all the
sufferings believers endured. (1-11) Peace and holiness are
recommended, with cautions against despising spiritual
blessings. (12-17) The New Testament dispensation shown to be
much more excellent than the Old. (18-29)
 
#1-11 The persevering obedience of faith in Christ, was the race
set before the Hebrews, wherein they must either win the crown
of glory, or have everlasting misery for their portion; and it
is set before us. By the sin that does so easily beset us,
understand that sin to which we are most prone, or to which we
are most exposed, from habit, age, or circumstances. This is a
most important exhortation; for while a man's darling sin, be it
what it will, remains unsubdued, it will hinder him from running
the Christian race, as it takes from him every motive for
running, and gives power to every discouragement. When weary and
faint in their minds, let them recollect that the holy Jesus
suffered, to save them from eternal misery. By stedfastly
looking to Jesus, their thoughts would strengthen holy
affections, and keep under their carnal desires. Let us then
frequently consider him. What are our little trials to his
agonies, or even to our deserts? What are they to the sufferings
of many others? There is a proneness in believers to grow weary,
and to faint under trials and afflictions; this is from the
imperfection of grace and the remains of corruption. Christians
should not faint under their trials. Though their enemies and
persecutors may be instruments to inflict sufferings, yet they
are Divine chastisements; their heavenly Father has his hand in
all, and his wise end to answer by all. They must not make light
of afflictions, and be without feeling under them, for they are
the hand and rod of God, and are his rebukes for sin. They must
not despond and sink under trials, nor fret and repine, but bear
up with faith and patience. God may let others alone in their
sins, but he will correct sin in his own children. In this he
acts as becomes a father. Our earthly parents sometimes may
chasten us, to gratify their passion, rather than to reform our
manners. But the Father of our souls never willingly grieves nor
afflicts his children. It is always for our profit. Our whole
life here is a state of childhood, and imperfect as to spiritual
things; therefore we must submit to the discipline of such a
state. When we come to a perfect state, we shall be fully
reconciled to all God's chastisement of us now. God's correction
is not condemnation; the chastening may be borne with patience,
and greatly promote holiness. Let us then learn to consider the
afflictions brought on us by the malice of men, as corrections
sent by our wise and gracious Father, for our spiritual good.

#12-17 A burden of affliction is apt to make the Christian's
hands hang down, and his knees grow feeble, to dispirit him and
discourage him; but against this he must strive, that he may
better run his spiritual race and course. Faith and patience
enable believers to follow peace and holiness, as a man follows
his calling constantly, diligently, and with pleasure. Peace
with men, of all sects and parties, will be favourable to our
pursuit of holiness. But peace and holiness go together; there
can be not right peace without holiness. Where persons fail of
having the true grace of God, corruption will prevail and break
forth; beware lest any unmortified lust in the heart, which
seems to be dead, should spring up, to trouble and disturb the
whole body. Falling away from Christ is the fruit of preferring
the delights of the flesh, to the blessing of God, and the
heavenly inheritance, as Esau did. But sinners will not always
have such mean thoughts of the Divine blessing and inheritance
as they now have. It agrees with the profane man's disposition,
to desire the blessing, yet to despise the means whereby the
blessing is to be gained. But God will neither sever the means
from the blessing, nor join the blessing with the satisfying of
man's lusts. God's mercy and blessing were never sought
carefully and not obtained.

#18-29 Mount Sinai, on which the Jewish church state was formed,
was a mount such as might be touched, though forbidden to be so,
a place that could be felt; so the Mosaic dispensation was much
in outward and earthly things. The gospel state is kind and
condescending, suited to our weak frame. Under the gospel all
may come with boldness to God's presence. But the most holy must
despair, if judged by the holy law given from Sinai, without a
Saviour. The gospel church is called Mount Zion; there believers
have clearer views of heaven, and more heavenly tempers of soul.
All the children of God are heirs, and every one has the
privileges of the first-born. Let a soul be supposed to join
that glorious assembly and church above, that is yet
unacquainted with God, still carnally-minded, loving this
present world and state of things, looking back to it with a
lingering eye, full of pride and guile, filled with lusts; such
a soul would seem to have mistaken its way, place, state, and
company. It would be uneasy to itself and all about it. Christ
is the Mediator of this new covenant, between God and man, to
bring them together in this covenant; to keep them together; to
plead with God for us, and to plead with us for God; and at
length to bring God and his people together in heaven. This
covenant is made firm by the blood of Christ sprinkled upon our
consciences, as the blood of the sacrifice was sprinkled upon
the altar and the victim. This blood of Christ speaks in behalf
of sinners; it pleads not for vengeance, but for mercy. See then
that you refuse not his gracious call and offered salvation. See
that you do not refuse Him who speaketh from heaven, with
infinite tenderness and love; for how can those escape, who turn
from God in unbelief or apostacy, while he so graciously
beseeches them to be reconciled, and to receive his everlasting
favour! God's dealing with men under the gospel, in a way of
grace, assures us, that he will deal with the despisers of the
gospel, in a way of judgment. We cannot worship God acceptably,
unless we worship him with reverence and godly fear. Only the
grace of God enables us to worship God aright. God is the same
just and righteous God under the gospel as under the law. The
inheritance of believers is secured to them; and all things
pertaining to salvation are freely given in answer to prayer.
Let us seek for grace, that we may serve God with reverence and
godly fear.
$-$-$- HEB:13
 
* Exhortations to various duties, and to be content with what
Providence allots. (1-6) To respect the instructions of faithful
pastors, with cautions against being carried away by strange
doctrines. (7-15) Further exhortations to duties, that relate to
God, to our neighbour, and to those set over us in the Lord.
(16-21) This epistle to be seriously considered. (22-25)
 
#1-6 The design of Christ in giving himself for us, is, that he
may purchase to himself a peculiar people, zealous of good
works; and true religion is the strongest bond of friendship.
Here are earnest exhortations to several Christian duties,
especially contentment. The sin opposed to this grace and duty
is covetousness, an over-eager desire for the wealth of this
world, with envy of those who have more than ourselves. Having
treasures in heaven, we may be content with mean things here.
Those who cannot be so, would not be content though God raised
their condition. Adam was in paradise, yet not contented; some
angels in heaven were not contented; but the apostle Paul,
though abased and empty, had learned in every state, in any
state, to be content. Christians have reason to be contented
with their present lot. This promise contains the sum and
substance of all the promises; "I will never, no, never leave
thee, no, never forsake thee." In the original there are no less
than five negatives put together, to confirm the promise: the
true believer shall have the gracious presence of God with him,
in life, at death, and for ever. Men can do nothing against God,
and God can make all that men do against his people, to turn to
their good.

#7-15 The instructions and examples of ministers, who honourably
and comfortably closed their testimony, should be particularly
remembered by survivors. And though their ministers were some
dead, others dying, yet the great Head and High Priest of the
church, the Bishop of their souls, ever lives, and is ever the
same. Christ is the same in the Old Testament day. as in the
gospel day, and will be so to his people for ever, equally
merciful, powerful, and all-sufficient. Still he fills the
hungry, encourages the trembling, and welcomes repenting
sinners: still he rejects the proud and self-righteous, abhors
mere profession, and teaches all whom he saves, to love
righteousness, and to hate iniquity. Believers should seek to
have their hearts established in simple dependence on free
grace, by the Holy Spirit, which would comfort their hearts, and
render them proof against delusion. Christ is both our Altar and
our Sacrifice; he sanctifies the gift. The Lord's supper is the
feast of the gospel passover. Having showed that keeping to the
Levitical law would, according to its own rules, keep men from
the Christian altar, the apostle adds, Let us go forth therefore
unto him without the camp; go forth from the ceremonial law,
from sin, from the world, and from ourselves. Living by faith in
Christ, set apart to God through his blood, let us willingly
separate from this evil world. Sin, sinners, nor death, will not
suffer us to continue long here; therefore let us go forth now
by faith and seek in Christ the rest and peace which this world
cannot afford us. Let us bring our sacrifices to this altar, and
to this our High Priest, and offer them up by him. The sacrifice
of praise to God, we should offer always. In this are worship
and prayer, as well as thanksgiving.

#16-21 We must, according to our power, give to the necessities
of the souls and bodies of men: God will accept these offerings
with pleasure, and will accept and bless the offerers through
Christ. The apostle then states what is their duty to living
ministers; to obey and submit to them, so far as is agreeable to
the mind and will of God, made known in his word. Christians
must not think themselves too wise, too good, or too great, to
learn. The people must search the Scriptures, and so far as the
ministers teach according to that rule, they ought to receive
their instructions as the word of God, which works in those that
believe. It is the interest of hearers, that the account their
ministers give of them may be with joy, and not with grief.
Faithful ministers deliver their own souls, but the ruin of a
fruitless and faithless people will be upon their own heads. The
more earnestly the people pray for their ministers, the more
benefit they may expect from their ministry. A good conscience
has respect to all God's commands, and all our duty. Those who
have this good conscience, yet need the prayers of others. When
ministers come to a people who pray for them, they come with
greater satisfaction to themselves, and success to the people.
We should seek all our mercies by prayer. God is the God of
peace, fully reconciled to believers; who has made a way for
peace and reconciliation between himself and sinners, and who
loves peace on earth, especially in his churches. He is the
Author of spiritual peace in the hearts and consciences of his
people. How firm a covenant is that which has its foundation in
the blood of the Son of God! The perfecting of the saints in
every good work, is the great thing desired by them, and for
them; and that they may at length be fitted for the employment
and happiness of heaven. There is no good thing wrought in us,
but it is the work of God. And no good thing is wrought in us by
God, but through Christ, for his sake and by his Spirit.

#22-25 So bad are men, and even believers, through the
remainders of their corruption, that when the most important,
comfortable doctrine is delivered to them for their own good,
and that with the most convincing evidence, there is need of
earnest entreaty and exhortation that they would bear it, and
not fall out with it, neglect it, or reject it. It is good to
have the law of holy love and kindness written in the hearts of
Christians, one towards another. Religion teaches men true
civility and good breeding. It is not ill-tempered or
uncourteous. Let the favour of God be toward you, and his grace
continually working in you, and with you, bringing forth the
fruits of holiness, as the first-fruits of glory.
$-$-$- JAS:1
 
** This epistle of James is one of the most instructive writings
in the New Testament. Being chiefly directed against particular
errors at that time brought in among the Jewish Christians, it
does not contain the same full doctrinal statements as the other
epistles, but it presents an admirable summary of the practical
duties of all believers. The leading truths of Christianity are
set forth throughout; and on attentive consideration, it will be
found entirely to agree with St. Paul's statements concerning
grace and justification, while it abounds with earnest
exhortations to the patience of hope and obedience of faith and
love, interspersed with warnings, reproofs, and encouragements,
according to the characters addressed. The truths laid down are
very serious, and necessary to be maintained; and the rules for
practice ought to be observed in all times. In Christ there are
no dead and sapless branches, faith is not an idle grace;
wherever it is, it brings forth fruit in works.
 
* How to apply to God under troubles, and how to behave in
prosperous and in adverse circumstances. (1-11) To look upon all
evil as proceeding from ourselves, and all good from God.
(12-18) The duty of watching against a rash temper, and of
receiving the word of God with meekness. (19-21) And of living
according thereto. (22-25) The difference between vain pretences
and real religion. (26,27)
 
#1-11 Christianity teaches men to be joyful under troubles: such
exercises are sent from God's love; and trials in the way of
duty will brighten our graces now, and our crown at last. Let us
take care, in times of trial, that patience, and not passion, is
set to work in us: whatever is said or done, let patience have
the saying and doing of it. When the work of patience is
complete, it will furnish all that is necessary for our
Christian race and warfare. We should not pray so much for the
removal of affliction, as for wisdom to make a right use of it.
And who does not want wisdom to guide him under trials, both in
regulating his own spirit, and in managing his affairs? Here is
something in answer to every discouraging turn of the mind, when
we go to God under a sense of our own weakness and folly. If,
after all, any should say, This may be the case with some, but I
fear I shall not succeed, the promise is, To any that asketh, it
shall be given. A mind that has single and prevailing regard to
its spiritual and eternal interest, and that keeps steady in its
purposes for God, will grow wise by afflictions, will continue
fervent in devotion, and rise above trials and oppositions. When
our faith and spirits rise and fall with second causes, there
will be unsteadiness in our words and actions. This may not
always expose men to contempt in the world, but such ways cannot
please God. No condition of life is such as to hinder rejoicing
in God. Those of low degree may rejoice, if they are exalted to
be rich in faith and heirs of the kingdom of God; and the rich
may rejoice in humbling providences, that lead to a humble and
lowly disposition of mind. Worldly wealth is a withering thing.
Then, let him that is rich rejoice in the grace of God, which
makes and keeps him humble; and in the trials and exercises
which teach him to seek happiness in and from God, not from
perishing enjoyments.

#12-18 It is not every man who suffers, that is blessed; but he
who with patience and constancy goes through all difficulties in
the way of duty. Afflictions cannot make us miserable, if it be
not our own fault. The tried Christian shall be a crowned one.
The crown of life is promised to all who have the love of God
reigning in their hearts. Every soul that truly loves God, shall
have its trials in this world fully recompensed in that world
above, where love is made perfect. The commands of God, and the
dealings of his providence, try men's hearts, and show the
dispositions which prevail in them. But nothing sinful in the
heart or conduct can be ascribed to God. He is not the author of
the dross, though his fiery trial exposes it. Those who lay the
blame of sin, either upon their constitution, or upon their
condition in the world, or pretend they cannot keep from
sinning, wrong God as if he were the author of sin. Afflictions,
as sent by God, are designed to draw out our graces, but not our
corruptions. The origin of evil and temptation is in our own
hearts. Stop the beginnings of sin, or all the evils that follow
must be wholly charged upon us. God has no pleasure in the death
of men, as he has no hand in their sin; but both sin and misery
are owing to themselves. As the sun is the same in nature and
influences, though the earth and clouds, often coming between,
make it seem to us to vary, so God is unchangeable, and our
changes and shadows are not from any changes or alterations in
him. What the sun is in nature, God is in grace, providence, and
glory; and infinitely more. As every good gift is from God, so
particularly our being born again, and all its holy, happy
consequences come from him. A true Christian becomes as
different a person from what he was before the renewing
influences of Divine grace, as if he were formed over again. We
should devote all our faculties to God's service, that we may be
a kind of first-fruits of his creatures.

#19-21 Instead of blaming God under our trials, let us open our
ears and hearts to learn what he teaches by them. And if men
would govern their tongues, they must govern their passions. The
worst thing we can bring to any dispute, is anger. Here is an
exhortation to lay apart, and to cast off as a filthy garment,
all sinful practices. This must reach to sins of thought and
affection, as well as of speech and practice; to every thing
corrupt and sinful. We must yield ourselves to the word of God,
with humble and teachable minds. Being willing to hear of our
faults, taking it not only patiently, but thankfully. It is the
design of the word of God to make us wise to salvation; and
those who propose any mean or low ends in attending upon it,
dishonour the gospel, and disappoint their own souls.

#22-25 If we heard a sermon every day of the week, and an angel
from heaven were the preacher, yet, if we rested in hearing
only, it would never bring us to heaven. Mere hearers are
self-deceivers; and self-deceit will be found the worst deceit
at last. If we flatter ourselves, it is our own fault; the
truth, as it is in Jesus, flatters no man. Let the word of truth
be carefully attended to, and it will set before us the
corruption of our nature, the disorders of our hearts and lives;
and it will tell us plainly what we are. Our sins are the spots
the law discovers: Christ's blood is the laver the gospel shows.
But in vain do we hear God's word, and look into the gospel
glass, if we go away, and forget our spots, instead of washing
them off; and forget our remedy, instead of applying to it. This
is the case with those who do not hear the word as they ought.
In hearing the word, we look into it for counsel and direction,
and when we study it, it turns to our spiritual life. Those who
keep in the law and word of God, are, and shall be, blessed in
all their ways. His gracious recompence hereafter, would be
connected with his present peace and comfort. Every part of
Divine revelation has its use, in bringing the sinner to Christ
for salvation, and in directing and encouraging him to walk at
liberty, by the Spirit of adoption, according to the holy
commands of God. And mark the distinctness, it is not for his
deeds, that any man is blessed, but in his deed. It is not
talking, but walking, that will bring us to heaven. Christ will
become more precious to the believer's soul, which by his grace
will become more fitted for the inheritance of the saints in
light.

#26,27 When men take more pains to seem religious than really to
be so, it is a sign their religion is in vain. The not bridling
the tongue, readiness to speak of the faults of others, or to
lessen their wisdom and piety, are signs of a vain religion. The
man who has a slandering tongue, cannot have a truly humble,
gracious heart. False religious may be known by their impurity
and uncharitableness. True religion teaches us to do every thing
as in the presence of God. An unspotted life must go with
unfeigned love and charity. Our true religion is equal to the
measure in which these things have place in our hearts and
conduct. And let us remember, that nothing avails in Christ
Jesus, but faith that worketh by love, purifies the heart,
subdues carnal lusts, and obeys God's commands.
$-$-$- JAS:2
 
* All professions of faith are vain, if not producing love and
justice to others. (1-13) The necessity of good works to prove
the sincerity of faith, which otherwise will be of no more
advantage than the faith of devils. (14-26)
 
#1-13 Those who profess faith in Christ as the Lord of glory,
must not respect persons on account of mere outward
circumstances and appearances, in a manner not agreeing with
their profession of being disciples of the lowly Jesus. St.
James does not here encourage rudeness or disorder: civil
respect must be paid; but never such as to influence the
proceedings of Christians in disposing of the offices of the
church of Christ, or in passing the censures of the church, or
in any matter of religion. Questioning ourselves is of great use
in every part of the holy life. Let us be more frequent in this,
and in every thing take occasion to discourse with our souls. As
places of worship cannot be built or maintained without expense,
it may be proper that those who contribute thereto should be
accommodated accordingly; but were all persons more
spiritually-minded, the poor would be treated with more
attention that usually is the case in worshipping congregations.
A lowly state is most favourable for inward peace and for growth
in holiness. God would give to all believers riches and honours
of this world, if these would do them good, seeing that he has
chosen them to be rich in faith, and made them heirs of his
kingdom, which he promised to bestow on all who love him.
Consider how often riches lead to vice and mischief, and what
great reproaches are thrown upon God and religion, by men of
wealth, power, and worldly greatness; and it will make this sin
appear very sinful and foolish. The Scripture gives as a law, to
love our neighbour as ourselves. This law is a royal law, it
comes from the King of kings; and if Christians act unjustly,
they are convicted by the law as transgressors. To think that
our good deeds will atone for our bad deeds, plainly puts us
upon looking for another atonement. According to the covenant of
works, one breach of any one command brings a man under
condemnation, from which no obedience, past, present, or future,
can deliver him. This shows us the happiness of those that are
in Christ. We may serve him without slavish fear. God's
restraints are not a bondage, but our own corruptions are so.
The doom passed upon impenitent sinners at last, will be
judgment without mercy. But God deems it his glory and joy, to
pardon and bless those who might justly be condemned at his
tribunal; and his grace teaches those who partake of his mercy,
to copy it in their conduct.

#14-26 Those are wrong who put a mere notional belief of the
gospel for the whole of evangelical religion, as many now do. No
doubt, true faith alone, whereby men have part in Christ's
righteousness, atonement, and grace, saves their souls; but it
produces holy fruits, and is shown to be real by its effect on
their works; while mere assent to any form of doctrine, or mere
historical belief of any facts, wholly differs from this saving
faith. A bare profession may gain the good opinion of pious
people; and it may procure, in some cases, worldly good things;
but what profit will it be, for any to gain the whole world, and
to lose their souls? Can this faith save him? All things should
be accounted profitable or unprofitable to us, as they tend to
forward or hinder the salvation of our souls. This place of
Scripture plainly shows that an opinion, or assent to the
gospel, without works, is not faith. There is no way to show we
really believe in Christ, but by being diligent in good works,
from gospel motives, and for gospel purposes. Men may boast to
others, and be conceited of that which they really have not.
There is not only to be assent in faith, but consent; not only
an assent to the truth of the word, but a consent to take
Christ. True believing is not an act of the understanding only,
but a work of the whole heart. That a justifying faith cannot be
without works, is shown from two examples, Abraham and Rahab.
Abraham believed God, and it was reckoned unto him for
righteousness. Faith, producing such works, advanced him to
peculiar favours. We see then, ver. #24|, how that by works a
man is justified, not by a bare opinion or profession, or
believing without obeying; but by having such faith as produces
good works. And to have to deny his own reason, affections, and
interests, is an action fit to try a believer. Observe here, the
wonderful power of faith in changing sinners. Rahab's conduct
proved her faith to be living, or having power; it showed that
she believed with her heart, not merely by an assent of the
understanding. Let us then take heed, for the best works,
without faith, are dead; they want root and principle. By faith
any thing we do is really good; as done in obedience to God, and
aiming at his acceptance: the root is as though it were dead,
when there is no fruit. Faith is the root, good works are the
fruits; and we must see to it that we have both. This is the
grace of God wherein we stand, and we should stand to it. There
is no middle state. Every one must either live God's friend, or
God's enemy. Living to God, as it is the consequence of faith,
which justifies and will save, obliges us to do nothing against
him, but every thing for him and to him.
$-$-$- JAS:3
 
* Cautions against proud behaviour, and the mischief of an
unruly tongue. (1-12) The excellence of heavenly wisdom, in
opposition to that which is worldly. (13-18)
 
#1-12 We are taught to dread an unruly tongue, as one of the
greatest evils. The affairs of mankind are thrown into confusion
by the tongues of men. Every age of the world, and every
condition of life, private or public, affords examples of this.
Hell has more to do in promoting the fire of the tongue than men
generally think; and whenever men's tongues are employed in
sinful ways, they are set on fire of hell. No man can tame the
tongue without Divine grace and assistance. The apostle does not
represent it as impossible, but as extremely difficult. Other
sins decay with age, this many times gets worse; we grow more
froward and fretful, as natural strength decays, and the days
come on in which we have no pleasure. When other sins are tamed
and subdued by the infirmities of age, the spirit often grows
more tart, nature being drawn down to the dregs, and the words
used become more passionate. That man's tongue confutes itself,
which at one time pretends to adore the perfections of God, and
to refer all things to him; and at another time condemns even
good men, if they do not use the same words and expressions.
True religion will not admit of contradictions: how many sins
would be prevented, if men would always be consistent! Pious and
edifying language is the genuine produce of a sanctified heart;
and none who understand Christianity, expect to hear curses,
lies, boastings, and revilings from a true believer's mouth, any
more than they look for the fruit of one tree from another. But
facts prove that more professors succeed in bridling their
senses and appetites, than in duly restraining their tongues.
Then, depending on Divine grace, let us take heed to bless and
curse not; and let us aim to be consistent in our words and
actions.

#13-18 These verses show the difference between men's pretending
to be wise, and their being really so. He who thinks well, or he
who talks well, is not wise in the sense of the Scripture, if he
does not live and act well. True wisdom may be know by the
meekness of the spirit and temper. Those who live in malice,
envy, and contention, live in confusion; and are liable to be
provoked and hurried to any evil work. Such wisdom comes not
down from above, but springs up from earthly principles, acts on
earthly motives, and is intent on serving earthly purposes.
Those who are lifted up with such wisdom, described by the
apostle James, is near to the Christian love, described by the
apostle Paul; and both are so described that every man may fully
prove the reality of his attainments in them. It has no disguise
or deceit. It cannot fall in with those managements the world
counts wise, which are crafty and guileful; but it is sincere,
and open, and steady, and uniform, and consistent with itself.
May the purity, peace, gentleness, teachableness, and mercy
shown in all our actions, and the fruits of righteousness
abounding in our lives, prove that God has bestowed upon us this
excellent gift.
$-$-$- JAS:4
 
* Here are cautions against corrupt affections, and love of this
world, which is enmity to God. (1-10) Exhortations to undertake
no affairs of life, without constant regard to the will and
providence of God. (11-17)
 
#1-10 Since all wars and fightings come from the corruptions of
our own hearts, it is right to mortify those lusts that war in
the members. Wordly and fleshly lusts are distempers, which will
not allow content or satisfaction. Sinful desires and affections
stop prayer, and the working of our desires toward God. And let
us beware that we do not abuse or misuse the mercies received,
by the disposition of the heart when prayers are granted When
men ask of God prosperity, they often ask with wrong aims and
intentions. If we thus seek the things of this world, it is just
in God to deny them. Unbelieving and cold desires beg denials;
and we may be sure that when prayers are rather the language of
lusts than of graces, they will return empty. Here is a decided
warning to avoid all criminal friendships with this world.
Worldly-mindedness is enmity to God. An enemy may be reconciled,
but "enmity" never can be reconciled. A man may have a large
portion in things of this life, and yet be kept in the love of
God; but he who sets his heart upon the world, who will conform
to it rather than lose its friendship, is an enemy to God. So
that any one who resolves at all events to be upon friendly
terms with the world, must be the enemy of God. Did then the
Jews, or the loose professors of Christianity, think the
Scripture spake in vain against this worldly-mindedness? or does
the Holy Spirit who dwells in all Christians, or the new nature
which he creates, produce such fruit? Natural corruption shows
itself by envying. The spirit of the world teaches us to lay up,
or lay out for ourselves, according to our own fancies; God the
Holy Spirit teaches us to be willing to do good to all about us,
as we are able. The grace of God will correct and cure the
spirit by nature in us; and where he gives grace, he gives
another spirit than that of the world. The proud resist God: in
their understanding they resist the truths of God; in their will
they resist the laws of God; in their passions they resist the
providence of God; therefore, no wonder that God resists the
proud. How wretched the state of those who make God their enemy!
God will give more grace to the humble, because they see their
need of it, pray for it are thankful for it, and such shall have
it. Submit to God, ver. #7|. Submit your understanding to the
truth of God; submit your wills to the will of his precept, the
will of his providence. Submit yourselves to God, for he is
ready to do you good. If we yield to temptations, the devil will
continually follow us; but if we put on the whole armour of God,
and stand out against him, he will leave us. Let sinners then
submit to God, and seek his grace and favour; resisting the
devil. All sin must be wept over; here, in godly sorrow, or,
hereafter, in eternal misery. And the Lord will not refuse to
comfort one who really mourns for sin, or to exalt one who
humbles himself before him.

#11-17 Our lips must be governed by the law of kindness, as well
as truth and justice. Christians are brethren. And to break
God's commands, is to speak evil of them, and to judge them, as
if they laid too great a restraint upon us. We have the law of
God, which is a rule to all; let us not presume to set up our
own notions and opinions as a rule to those about us, and let us
be careful that we be not condemned of the Lord. "Go to now," is
a call to any one to consider his conduct as being wrong. How
apt worldly and contriving men are to leave God out of their
plans! How vain it is to look for any thing good without God's
blessing and guidance! The frailty, shortness, and uncertainty
of life, ought to check the vanity and presumptuous confidence
of all projects for futurity. We can fix the hour and minute of
the sun's rising and setting to-morrow, but we cannot fix the
certain time of a vapour being scattered. So short, unreal, and
fading is human life, and all the prosperity or enjoyment that
attends it; though bliss or woe for ever must be according to
our conduct during this fleeting moment. We are always to depend
on the will of God. Our times are not in our own hands, but at
the disposal of God. Our heads may be filled with cares and
contrivances for ourselves, or our families, or our friends; but
Providence often throws our plans into confusion. All we design,
and all we do, should be with submissive dependence on God. It
is foolish, and it is hurtful, to boast of worldly things and
aspiring projects; it will bring great disappointment, and will
prove destruction in the end. Omissions are sins which will be
brought into judgment, as well as commissions. He that does not
the good he knows should be done, as well as he who does the
evil he knows should not be done, will be condemned. Oh that we
were as careful not to omit prayer, and not to neglect to
meditate and examine our consciences, as we are not to commit
gross outward vices against light!
$-$-$- JAS:5
 
* The judgments of God denounced against rich unbelievers. (1-6)
Exhortation to patience and meekness under tribulations. (7-11)
Cautions against rash swearing Prayer recommended in afflictive
and prosperous circumstances, Christians to confess their faults
to each other. (12-18) The happiness of being the means of the
conversion of a sinner. (19,20)
 
#1-6 Public troubles are most grievous to those who live in
pleasure, and are secure and sensual, though all ranks suffer
deeply at such times. All idolized treasures will soon perish,
except as they will rise up in judgment against their
possessors. Take heed of defrauding and oppressing; and avoid
the very appearance of it. God does not forbid us to use lawful
pleasures; but to live in pleasure, especially sinful pleasure,
is a provoking sin. Is it no harm for people to unfit themselves
for minding the concerns of their souls, by indulging bodily
appetites? The just may be condemned and killed; but when such
suffer by oppressors, this is marked by God. Above all their
other crimes, the Jews had condemned and crucified that Just One
who had come among them, even Jesus Christ the righteous.

#7-11 Consider him that waits for a crop of corn; and will not
you wait for a crown of glory? If you should be called to wait
longer than the husbandman, is not there something more worth
waiting for? In every sense the coming of the Lord drew nigh,
and all his people's losses, hardships, and sufferings, would be
repaid. Men count time long, because they measure it by their
own lives; but all time is as nothing to God; it is as a moment.
To short-lived creatures a few years seem an age; but Scripture,
measuring all things by the existence of God, reckons thousands
of years but so many days. God brought about things in Job's
case, so as plainly to prove that he is very pitiful and of
tender mercy. This did not appear during his troubles, but was
seen in the event, and believers now will find a happy end to
their trials. Let us serve our God, and bear our trials, as
those who believe that the end will crown all. Our eternal
happiness is safe if we trust to him: all else is mere vanity,
which soon will be done with for ever.

#12-18 The sin of swearing is condemned; but how many make light
of common profane swearing! Such swearing expressly throws
contempt upon God's name and authority. This sin brings neither
gain, nor pleasure, nor reputation, but is showing enmity to God
without occasion and without advantage It shows a man to be an
enemy to God, however he pretends to call himself by his name,
or sometimes joins in acts of worship. But the Lord will not
hold him guiltless that taketh his name in vain. In a day of
affliction nothing is more seasonable than prayer. The spirit is
then most humble, and the heart is broken and tender. It is
necessary to exercise faith and hope under afflictions; and
prayer is the appointed means for obtaining and increasing these
graces. Observe, that the saving of the sick is not ascribed to
the anointing with oil, but to prayer. In a time of sickness it
is not cold and formal prayer that is effectual, but the prayer
of faith. The great thing we should beg of God for ourselves and
others in the time of sickness is, the pardon of sin. Let
nothing be done to encourage any to delay, under the mistaken
fancy that a confession, a prayer, a minister's absolution and
exhortation, or the sacrament, will set all right at last, where
the duties of a godly life have been disregarded. To acknowledge
our faults to each other, will tend greatly to peace and
brotherly love. And when a righteous person, a true believer,
justified in Christ, and by his grace walking before God in holy
obedience, presents an effectual fervent prayer, wrought in his
heart by the power of the Holy Spirit, raising holy affections
and believing expectations and so leading earnestly to plead the
promises of God at his mercy-seat, it avails much. The power of
prayer is proved from the history of Elijah. In prayer we must
not look to the merit of man, but to the grace of God. It is not
enough to say a prayer, but we must pray in prayer. Thoughts
must be fixed, desires must be firm and ardent, and graces
exercised. This instance of the power of prayer, encourages
every Christian to be earnest in prayer. God never says to any
of the seed of Jacob, Seek my face in vain. Where there may not
be so much of miracle in God's answering our prayers, yet there
may be as much of grace.

#19,20 It is no mark of a wise or holy man, to boast of being
free from error, or to refuse to acknowledge an error. And there
is some doctrinal mistake at the bottom of every practical
mistake. There is no one habitually bad, but upon some bad
principle. This is conversion; to turn a sinner from the error
of his ways, not merely from one party to another, or from one
notion and way of thinking to another. There is no way
effectually and finally to hide sin, but forsaking it. Many sins
are hindered in the party converted; many also may be so in
others whom he may influence. The salvation of one soul is of
infinitely greater importance than preserving the lives of
multitudes, or promoting the welfare of a whole people. Let us
in our several stations keep these things in mind, sparing no
pains in God's service, and the event will prove that our labour
is not in vain in the Lord. For six thousand years He has been
multiplying pardons, and yet his free grace is not tired nor
grown weary. Certainly Divine mercy is an ocean that is ever
full and ever flowing. May the Lord give us a part in this
abundant mercy, through the blood of Christ, and the
sanctification of the Spirit.
$-$-$- 1PE:1
 
** The same great doctrines, as in St. Paul's epistles, are here
applied to same practical purposes. And this epistle is
remarkable for the sweetness, gentleness, and humble love, with
which it is written. It gives a short, and yet a very clear
summary, both of the consolations and the instructions needful
for the encouragement and direction of a Christian in his
journey to heaven, raising his thoughts and desires to that
happiness, and strengthening him against all opposition in the
way, both from corruption within, and temptations and
afflictions without.
 
* The apostle blesses God for his special benefits through
Christ. (1-9) Salvation by Christ foretold in ancient prophecy.
(10-12) All are exhorted to holy conversation. (13-16) Such as
is suitable to their principles, privileges, and obligations.
(17-25)
 
#1-9 This epistle is addressed to believers in general, who are
strangers in every city or country where they live, and are
scattered through the nations. These are to ascribe their
salvation to the electing love of the Father, the redemption of
the Son, and the sanctification of the Holy Ghost; and so to
give glory to one God in three Persons, into whose name they had
been baptized. Hope, in the world's phrase, refers only to an
uncertain good, for all worldly hopes are tottering, built upon
sand, and the worldling's hopes of heaven are blind and
groundless conjectures. But the hope of the sons of the living
God is a living hope; not only as to its object, but as to its
effect also. It enlivens and comforts in all distresses, enables
to meet and get over all difficulties. Mercy is the spring of
all this; yea, great mercy and manifold mercy. And this
well-grounded hope of salvation, is an active and living
principle of obedience in the soul of the believer. The matter
of a Christian's joy, is the remembrance of the happiness laid
up for him. It is incorruptible, it cannot come to nothing, it
is an estate that cannot be spent. Also undefiled; this
signifies its purity and perfection. And it fadeth not; is not
sometimes more or less pleasant, but ever the same, still like
itself. All possessions here are stained with defects and
failings; still something is wanting: fair houses have sad cares
flying about the gilded and ceiled roofs; soft beds and full
tables, are often with sick bodies and uneasy stomachs. All
possessions are stained with sin, either in getting or in using
them. How ready we are to turn the things we possess into
occasions and instruments of sin, and to think there is no
liberty or delight in their use, without abusing them! Worldly
possessions are uncertain and soon pass away, like the flowers
and plants of the field. That must be of the greatest worth,
which is laid up in the highest and best place, in heaven. Happy
are those whose hearts the Holy Spirit sets on this inheritance.
God not only gives his people grace, but preserves them unto
glory. Every believer has always something wherein he may
greatly rejoice; it should show itself in the countenance and
conduct. The Lord does not willingly afflict, yet his wise love
often appoints sharp trials, to show his people their hearts,
and to do them good at the latter end. Gold does not increase by
trial in the fire, it becomes less; but faith is made firm, and
multiplied, by troubles and afflictions. Gold must perish at
last, and can only purchase perishing things, while the trial of
faith will be found to praise, and honour, and glory. Let this
reconcile us to present afflictions. Seek then to believe
Christ's excellence in himself, and his love to us; this will
kindle such a fire in the heart as will make it rise up in a
sacrifice of love to him. And the glory of God and our own
happiness are so united, that if we sincerely seek the one now,
we shall attain the other when the soul shall no more be subject
to evil. The certainty of this hope is as if believers had
already received it.

#10-12 Jesus Christ was the main subject of the prophets'
studies. Their inquiry into the sufferings of Christ and the
glories that should follow, would lead to a view of the whole
gospel, the sum whereof is, That Christ Jesus was delivered for
our offences, and raised again for our justification. God is
pleased to answer our necessities rather than our requests. The
doctrine of the prophets, and that of the apostles, exactly
agree, as coming from the same Spirit of God. The gospel is the
ministration of the Spirit; its success depends upon his
operation and blessing. Let us then search diligently those
Scriptures which contain the doctrines of salvation.

#13-16 As the traveller, the racer, the warrior, and the
labourer, gathered in their long and loose garments, that they
might be ready in their business, so let Christians do by their
minds and affections. Be sober, be watchful against all
spiritual dangers and enemies, and be temperate in all
behaviour. Be sober-minded in opinion, as well as in practice,
and humble in your judgment of yourselves. A strong and perfect
trust in the grace of God, is agreeable with best endeavours in
our duty. Holiness is the desire and duty of every Christian. It
must be in all affairs, in every condition, and towards all
people. We must especially watch and pray against the sins to
which we are inclined. The written word of God is the surest
rule of a Christian's life, and by this rule we are commanded to
be holy every way. God makes those holy whom he saves.

#17-25 Holy confidence in God as a Father, and awful fear of him
as a Judge, agree together; and to regard God always as a Judge,
makes him dear to us as a Father. If believers do evil, God will
visit them with corrections. Then, let Christians not doubt
God's faithfulness to his promises, nor give way to enslaving
dread of his wrath, but let them reverence his holiness. The
fearless professor is defenceless, and Satan takes him captive
at his will; the desponding professor has no heart to avail
himself of his advantages, and is easily brought to surrender.
The price paid for man's redemption was the precious blood of
Christ. Not only openly wicked, but unprofitable conversation is
highly dangerous, though it may plead custom. It is folly to
resolve, I will live and die in such a way, because my
forefathers did so. God had purposes of special favour toward
his people, long before he made manifest such grace unto them.
But the clearness of light, the supports of faith, the power of
ordinances, are all much greater since Christ came upon earth,
than they were before. The comfort is, that being by faith made
one with Christ, his present glory is an assurance that where he
is we shall be also, #Joh 14:3|. The soul must be purified,
before it can give up its own desires and indulgences. And the
word of God planted in the heart by the Holy Ghost, is a means
of spiritual life, stirring up to our duty, working a total
change in the dispositions and affections of the soul, till it
brings to eternal life. In contrast with the excellence of the
renewed spiritual man, as born again, observe the vanity of the
natural man. In his life, and in his fall, he is like grass, the
flower of grass, which soon withers and dies away. We should
hear, and thus receive and love, the holy, living word, and
rather hazard all than lose it; and we must banish all other
things from the place due to it. We should lodge it in our
hearts as our only treasures here, and the certain pledge of the
treasure of glory laid up for believers in heaven.
$-$-$- 1PE:2
 
* A temper suitable to the Christian character as born again, is
recommended. (1-10) Holy conversation among the Gentiles
directed. (11,12) Subjects exhorted to pay all proper obedience
to their civil governors. (13-17) Also servants to their
masters, and all to be patient, according to the example of the
suffering Saviour. (18-25)
 
#1-10 Evil-speaking is a sign of malice and guile in the heart;
and hinders our profiting by the word of God. A new life needs
suitable food. Infants desire milk, and make the best endeavours
for it which they are able to do; such must be a Christian's
desires after the word of God. Our Lord Jesus Christ is very
merciful to us miserable sinners; and he has a fulness of grace.
But even the best of God's servants, in this life, have only a
taste of the consolations of God. Christ is called a Stone, to
teach his servants that he is their protection and security, the
foundation on which they are built. He is precious in the
excellence of his nature, the dignity of his office, and the
glory of his services. All true believers are a holy priesthood;
sacred to God, serviceable to others, endowed with heavenly
gifts and graces. But the most spiritual sacrifices of the best
in prayer and praise are not acceptable, except through Jesus
Christ. Christ is the chief Corner-stone, that unites the whole
number of believers into one everlasting temple, and bears the
weight of the whole fabric. Elected, or chosen, for a foundation
that is everlasting. Precious beyond compare, by all that can
give worth. To be built on Christ means, to believe in him; but
in this many deceive themselves, they consider not what it is,
nor the necessity of it, to partake of the salvation he has
wrought. Though the frame of the world were falling to pieces,
that man who is built on this foundation may hear it without
fear. He shall not be confounded. The believing soul makes haste
to Christ, but it never finds cause to hasten from him. All true
Christians are a chosen generation; they make one family, a
people distinct from the world: of another spirit, principle,
and practice; which they could never be, if they were not chosen
in Christ to be such, and sanctified by his Spirit. Their first
state is a state of gross darkness, but they are called out of
darkness into a state of joy, pleasure, and prosperity; that
they should show forth the praises of the Lord by their
profession of his truth, and their good conduct. How vast their
obligations to Him who has made them his people, and has shown
mercy to them! To be without this mercy is a woful state, though
a man have all worldly enjoyments. And there is nothing that so
kindly works repentance, as right thoughts of the mercy and love
of God. Let us not dare to abuse and affront the free grace of
God, if we mean to be saved by it; but let all who would be
found among those who obtain mercy, walk as his people.

#11,12 Even the best of men, the chosen generation, the people
of God, need to be exhorted to keep from the worst sins. And
fleshly lusts are most destructive to man's soul. It is a sore
judgment to be given up to them. There is a day of visitation
coming, wherein God may call to repentance by his word and his
grace; then many will glorify God, and the holy lives of his
people will have promoted the happy change.

#13-17 A Christian conversation must be honest; which it cannot
be, if there is not a just and careful discharge of all relative
duties: the apostle here treats of these distinctly. Regard to
those duties is the will of God, consequently, the Christian's
duty, and the way to silence the base slanders of ignorant and
foolish men. Christians must endeavour, in all relations, to
behave aright, that they do not make their liberty a cloak or
covering for any wickedness, or for the neglect of duty; but
they must remember that they are servants of God.

#18-25 Servants in those days generally were slaves, and had
heathen masters, who often used them cruelly; yet the apostle
directs them to be subject to the masters placed over them by
Providence, with a fear to dishonour or offend God. And not only
to those pleased with reasonable service, but to the severe, and
those angry without cause. The sinful misconduct of one
relation, does not justify sinful behaviour in the other; the
servant is bound to do his duty, though the master may be
sinfully froward and perverse. But masters should be meek and
gentle to their servants and inferiors. What glory or
distinction could it be, for professed Christians to be patient
when corrected for their faults? But if when they behaved well
they were ill treated by proud and passionate heathen masters,
yet bore it without peevish complaints, or purposes of revenge,
and persevered in their duty, this would be acceptable to God as
a distinguishing effect of his grace, and would be rewarded by
him. Christ's death was designed not only for an example of
patience under sufferings, but he bore our sins; he bore the
punishment of them, and thereby satisfied Divine justice. Hereby
he takes them away from us. The fruits of Christ's sufferings
are the death of sin, and a new holy life of righteousness; for
both which we have an example, and powerful motives, and ability
to perform also, from the death and resurrection of Christ. And
our justification; Christ was bruised and crucified as a
sacrifice for our sins, and by his stripes the diseases of our
souls are cured. Here is man's sin; he goes astray; it is his
own act. His misery; he goes astray from the pasture, from the
Shepherd, and from the flock, and so exposes himself to dangers
without number. Here is the recovery by conversion; they are now
returned as the effect of Divine grace. This return is, from all
their errors and wanderings, to Christ. Sinners, before their
conversion, are always going astray; their life is a continued
error.
$-$-$- 1PE:3
 
* The duties of wives and husbands. (1-7) Christians exhorted to
agree. (8-13) And encouraged to patience under persecutions for
righteousness' sake, considering that Christ suffered patiently.
(14-22)
 
#1-7 The wife must discharge her duty to her own husband, though
he obey not the word. We daily see how narrowly evil men watch
the ways and lives of professors of religion. Putting on of
apparel is not forbidden, but vanity and costliness in ornament.
Religious people should take care that all their behaviour
answers to their profession. But how few know the right measure
and bounds of those two necessaries of life, food and raiment!
Unless poverty is our carver, and cuts us short, there is
scarcely any one who does not desire something beyond what is
good for us. Far more are beholden to the lowliness of their
state, than the lowliness of their mind; and many will not be so
bounded, but lavish their time and money upon trifles. The
apostle directs Christian females to put on something not
corruptible, that beautifies the soul, even the graces of God's
Holy Spirit. A true Christian's chief care lies in right
ordering his own spirit. This will do more to fix the
affections, and excite the esteem of a husband, than studied
ornaments or fashionable apparel, attended by a froward and
quarrelsome temper. Christians ought to do their duty to one
another, from a willing mind, and in obedience to the command of
God. Wives should be subject to their husbands, not from dread
and amazement, but from desire to do well, and please God. The
husband's duty to the wife implies giving due respect unto her,
and maintaining her authority, protecting her, and placing trust
in her. They are heirs together of all the blessings of this
life and that which is to come, and should live peaceably one
with another. Prayer sweetens their converse. And it is not
enough that they pray with the family, but husband and wife
together by themselves, and with their children. Those who are
acquainted with prayer, find such unspeakable sweetness in it,
that they will not be hindered therein. That you may pray much,
live holily; and that you may live holily, be much in prayer.

#8-13 Though Christians cannot always be exactly of the same
mind, yet they should have compassion one of another, and love
as brethren. If any man desires to live comfortably on earth, or
to possess eternal life in heaven, he must bridle his tongue
from wicked, abusive, or deceitful words. He must forsake and
keep far from evil actions, do all the good he can, and seek
peace with all men. For God, all-wise and every where present,
watches over the righteous, and takes care of them. None could
or should harm those who copied the example of Christ, who is
perfect goodness, and did good to others as his followers.

#14-22 We sanctify God before others, when our conduct invites
and encourages them to glorify and honour him. What was the
ground and reason of their hope? We should be able to defend our
religion with meekness, in the fear of God. There is no room for
any other fears where this great fear is; it disturbs not. The
conscience is good, when it does its office well. That person is
in a sad condition on whom sin and suffering meet: sin makes
suffering extreme, comfortless, and destructive. Surely it is
better to suffer for well-doing than for evil-doing, whatever
our natural impatience at times may suggest. The example of
Christ is an argument for patience under sufferings. In the case
of our Lord's suffering, he that knew no sin, suffered instead
of those who knew no righteousness. The blessed end and design
of our Lord's sufferings were, to reconcile us to God, and to
bring us to eternal glory. He was put to death in respect of his
human nature, but was quickened and raised by the power of the
Holy Spirit. If Christ could not be freed from sufferings, why
should Christians think to be so? God takes exact notice of the
means and advantages people in all ages have had. As to the old
world, Christ sent his Spirit; gave warning by Noah. But though
the patience of God waits long, it will cease at last. And the
spirits of disobedient sinners, as soon as they are out of their
bodies, are committed to the prison of hell, where those that
despised Noah's warning now are, and from whence there is no
redemption. Noah's salvation in the ark upon the water, which
carried him above the floods, set forth the salvation of all
true believers. That temporal salvation by the ark was a type of
the eternal salvation of believers by baptism of the Holy
Spirit. To prevent mistakes, the apostle declares what he means
by saving baptism; not the outward ceremony of washing with
water, which, in itself, does no more than put away the filth of
the flesh, but that baptism, of which the baptismal water formed
the sign. Not the outward ordinance, but when a man, by the
regeneration of the Spirit, was enabled to repent and profess
faith, and purpose a new life, uprightly, and as in the presence
of God. Let us beware that we rest not upon outward forms. Let
us learn to look on the ordinances of God spiritually, and to
inquire after the spiritual effect and working of them on our
consciences. We would willingly have all religion reduced to
outward things. But many who were baptized, and constantly
attended the ordinances, have remained without Christ, died in
their sins, and are now past recovery. Rest not then till thou
art cleansed by the Spirit of Christ and the blood of Christ.
His resurrection from the dead is that whereby we are assured of
purifying and peace.
$-$-$- 1PE:4
 
* The consideration of Christ's sufferings is urged for purity
and holiness. (1-6) And the approaching end of the Jewish state,
as a reason for sobriety, watchfulness, and prayer. (7-11)
Believers encouraged to rejoice and glory in reproaches and
sufferings for Christ, and to commit their souls to the care of
a faithful God. (12-19)
 
#1-6 The strongest and best arguments against sin, are taken
from the sufferings of Christ. He died to destroy sin; and
though he cheerfully submitted to the worst sufferings, yet he
never gave way to the least sin. Temptations could not prevail,
were it not for man's own corruption; but true Christians make
the will of God, not their own lust or desires, the rule of
their lives and actions. And true conversion makes a marvellous
change in the heart and life. It alters the mind, judgment,
affections, and conversation. When a man is truly converted, it
is very grievous to him to think how the time past of his life
has been spent. One sin draws on another. Six sins are here
mentioned which have dependence one upon another. It is a
Christian's duty, not only to keep from gross wickedness, but
also from things that lead to sin, or appear evil. The gospel
had been preached to those since dead, who by the proud and
carnal judgment of wicked men were condemned as evil-doers, some
even suffering death. But being quickened to Divine life by the
Holy Spirit, they lived to God as his devoted servants. Let not
believers care, though the world scorns and reproaches them.

#7-11 The destruction of the Jewish church and nation, foretold
by our Saviour, was very near. And the speedy approach of death
and judgment concerns all, to which these words naturally lead
our minds. Our approaching end, is a powerful argument to make
us sober in all worldly matters, and earnest in religion. There
are so many things amiss in all, that unless love covers,
excuses, and forgives in others, the mistakes and faults for
which every one needs the forbearance of others, Satan will
prevail to stir up divisions and discords. But we are not to
suppose that charity will cover or make amends for the sins of
those who exercise it, so as to induce God to forgive them. The
nature of a Christian's work, which is high work and hard work,
the goodness of the Master, and the excellence of the reward,
all require that our endeavours should be serious and earnest.
And in all the duties and services of life, we should aim at the
glory of God as our chief end. He is a miserable, unsettled
wretch, who cleaves to himself, and forgets God; is only
perplexed about his credit, and gain, and base ends, which are
often broken, and which, when he attains, both he and they must
shortly perish together. But he who has given up himself and his
all to God, may say confidently that the Lord is his portion;
and nothing but glory through Christ Jesus, is solid and
lasting; that abideth for ever.

#12-19 By patience and fortitude in suffering, by dependence on
the promises of God, and keeping to the word the Holy Spirit
hath revealed, the Holy Spirit is glorified; but by the contempt
and reproaches cast upon believers, he is evil spoken of, and is
blasphemed. One would think such cautions as these were needless
to Christians. But their enemies falsely charged them with foul
crimes. And even the best of men need to be warned against the
worst of sins. There is no comfort in sufferings, when we bring
them upon ourselves by our own sin and folly. A time of
universal calamity was at hand, as foretold by our Saviour, #Mt
24:9,10|. And if such things befall in this life, how awful will
the day of judgment be! It is true that the righteous are
scarcely saved; even those who endeavour to walk uprightly in
the ways of God. This does not mean that the purpose and
performance of God are uncertain, but only the great
difficulties and hard encounters in the way; that they go
through so many temptations and tribulations, so many fightings
without and fears within. Yet all outward difficulties would be
as nothing, were it not for lusts and corruptions within. These
are the worst clogs and troubles. And if the way of the
righteous be so hard, then how hard shall be the end of the
ungodly sinner, who walks in sin with delight, and thinks the
righteous is a fool for all his pains! The only way to keep the
soul well, is, to commit it to God by prayer, and patient
perseverance in well-doing. He will overrule all to the final
advantage of the believer.
$-$-$- 1PE:5
 
* Elders exhorted and encouraged. (1-4) Younger Christians are
to submit to their elders, and to yield with humility and
patience to God, and to be sober, watchful, and stedfast in
faith. (5-9) Prayers for their growth and establishment. (10-14)
 
#1-4 The apostle Peter does not command, but exhorts. He does
not claim power to rule over all pastors and churches. It was
the peculiar honour of Peter and a few more, to be witnesses of
Christ's sufferings; but it is the privilege of all true
Christians to partake of the glory that shall be revealed. These
poor, dispersed, suffering Christians, were the flock of God,
redeemed to God by the great Shepherd, living in holy love and
communion, according to the will of God. They are also dignified
with the title of God's heritage or clergy; his peculiar lot,
chosen for his own people, to enjoy his special favour, and to
do him special service. Christ is the chief Shepherd of the
whole flock and heritage of God. And all faithful ministers will
receive a crown of unfading glory, infinitely better and more
honourable than all the authority, wealth, and pleasure of the
world.

#5-9 Humility preserves peace and order in all Christian
churches and societies; pride disturbs them. Where God gives
grace to be humble, he will give wisdom, faith, and holiness. To
be humble, and subject to our reconciled God, will bring greater
comfort to the soul than the gratification of pride and
ambition. But it is to be in due time; not in thy fancied time,
but God's own wisely appointed time. Does he wait, and wilt not
thou? What difficulties will not the firm belief of his wisdom,
power, and goodness get over! Then be humble under his hand.
Cast "all you care;" personal cares, family cares, cares for the
present, and cares for the future, for yourselves, for others,
for the church, on God. These are burdensome, and often very
sinful, when they arise from unbelief and distrust, when they
torture and distract the mind, unfit us for duties, and hinder
our delight in the service of God. The remedy is, to cast our
care upon God, and leave every event to his wise and gracious
disposal. Firm belief that the Divine will and counsels are
right, calms the spirit of a man. Truly the godly too often
forget this, and fret themselves to no purpose. Refer all to
God's disposal. The golden mines of all spiritual comfort and
good are wholly his, and the Spirit itself. Then, will he not
furnish what is fit for us, if we humbly attend on him, and lay
the care of providing for us, upon his wisdom and love? The
whole design of Satan is to devour and destroy souls. He always
is contriving whom he may insnare to eternal ruin. Our duty
plainly is, to be sober; to govern both the outward and the
inward man by the rules of temperance. To be vigilant;
suspicious of constant danger from this spiritual enemy,
watchful and diligent to prevent his designs. Be stedfast, or
solid, by faith. A man cannot fight upon a quagmire, there is no
standing without firm ground to tread upon; this faith alone
furnishes. It lifts the soul to the firm advanced ground of the
promises, and fixes it there. The consideration of what others
suffer, is proper to encourage us to bear our share in any
affliction; and in whatever form Satan assaults us, or by
whatever means, we may know that our brethren experience the
same.

#10-14 In conclusion, the apostle prays to God for them, as the
God of all grace. Perfect implies their progress towards
perfection. Stablish imports the curing of our natural lightness
and inconstancy. Strengthen has respect to the growth of graces,
especially where weakest and lowest. Settle signifies to fix
upon a sure foundation, and may refer to Him who is the
Foundation and Strength of believers. These expressions show
that perseverance and progress in grace are first to be sought
after by every Christian. The power of these doctrines on the
hearts, and the fruits in the lives, showed who are partakers of
the grace of God. The cherishing and increase of Christian love,
and of affection one to another, is no matter of empty
compliment, but the stamp and badge of Jesus Christ on his
followers. Others may have a false peace for a time, and wicked
men may wish for it to themselves and to one another; but theirs
is a vain hope, and will come to nought. All solid peace is
founded on Christ, and flows from him.
$-$-$- 2PE:1
 
** This epistle clearly is connected with the former epistle of
Peter. The apostle having stated the blessings to which God has
called Christians, exhorts those who had received these precious
gifts, to endeavour to improve in graces and virtues. They are
urged to this from the wickedness of false teachers. They are
guarded against impostors and scoffers, by disproving their
false assertions, ch. #3:1-7|, and by showing why the great day
of Christ's coming was delayed, with a description of its awful
circumstances and consequences; and suitable exhortations to
diligence and holiness are given.
 
* Exhortations to add the exercise of various other graces to
faith (1-11) The apostle looks forward to his approaching
decease. (12-15) And confirms the truth of the gospel, relating
to Christ's appearing to judgment. (16-21)
 
#1-11 Faith unites the weak believer to Christ, as really as it
does the strong one, and purifies the heart of one as truly as
of another; and every sincere believer is by his faith justified
in the sight of God. Faith worketh godliness, and produces
effects which no other grace in the soul can do. In Christ all
fulness dwells, and pardon, peace, grace, and knowledge, and new
principles, are thus given through the Holy Spirit. The promises
to those who are partakers of a Divine nature, will cause us to
inquire whether we are really renewed in the spirit of our
minds; let us turn all these promises into prayers for the
transforming and purifying grace of the Holy Spirit. The
believer must add knowledge to his virtue, increasing
acquaintance with the whole truth and will of God. We must add
temperance to knowledge; moderation about worldly things; and
add to temperance, patience, or cheerful submission to the will
of God. Tribulation worketh patience, whereby we bear all
calamities and crosses with silence and submission. To patience
we must add godliness: this includes the holy affections and
dispositions found in the true worshipper of God; with tender
affection to all fellow Christians, who are children of the same
Father, servants of the same Master, members of the same family,
travellers to the same country, heirs of the same inheritance.
Wherefore let Christians labour to attain assurance of their
calling, and of their election, by believing and well-doing; and
thus carefully to endeavour, is a firm argument of the grace and
mercy of God, upholding them so that they shall not utterly
fall. Those who are diligent in the work of religion, shall have
a triumphant entrance into that everlasting kingdom where Christ
reigns, and they shall reign with him for ever and ever; and it
is in the practice of every good work that we are to expect
entrance to heaven.

#12-15 We must be established in the belief of the truth, that
we may not be shaken by every wind of doctrine; and especially
in the truth necessary for us to know in our day, what belongs
to our peace, and what is opposed in our time. The body is but a
tabernacle, or tent, of the soul. It is a mean and movable
dwelling. The nearness of death makes the apostle diligent in
the business of life. Nothing can so give composure in the
prospect, or in the hour, of death, as to know that we have
faithfully and simply followed the Lord Jesus, and sought his
glory. Those who fear the Lord, talk of his loving-kindness.
This is the way to spread the knowledge of the Lord; and by the
written word, they are enabled to do this.

#16-21 The gospel is no weak thing, but comes in power, #Ro
1:16|. The law sets before us our wretched state by sin, but
there it leaves us. It discovers our disease, but does not make
known the cure. It is the sight of Jesus crucified, in the
gospel, that heals the soul. Try to dissuade the covetous
worlding from his greediness, one ounce of gold weighs down all
reasons. Offer to stay a furious man from anger by arguments, he
has not patience to hear them. Try to detain the licentious, one
smile is stronger with him than all reason. But come with the
gospel, and urge them with the precious blood of Jesus Christ,
shed to save their souls from hell, and to satisfy for their
sins, and this is that powerful pleading which makes good men
confess that their hearts burn within them, and bad men, even an
Agrippa, to say they are almost persuaded to be Christians, #Ac
26:28|. God is well pleased with Christ, and with us in him.
This is the Messiah who was promised, through whom all who
believe in him shall be accepted and saved. The truth and
reality of the gospel also are foretold by the prophets and
penmenof the Old Testament, who spake and wrote under influence,
and according to the direction of the Spirit of God. How firm
and sure should our faith be, who have such a firm and sure word
to rest upon! When the light of the Scripture is darted into the
blind mind and dark understanding, by the Holy Spirit of God, it
is like the day-break that advances, and diffuses itself through
the whole soul, till it makes perfect day. As the Scripture is
the revelation of the mind and will of God, every man ought to
search it, to understand the sense and meaning. The Christian
knows that book to be the word of God, in which he tastes a
sweetness, and feels a power, and sees a glory, truly divine.
And the prophecies already fulfilled in the person and salvation
of Christ, and in the great concerns of the church and the
world, form an unanswerable proof of the truth of Christianity.
The Holy Ghost inspired holy men to speak and write. He so
assisted and directed them in delivering what they had received
from him, that they clearly expressed what they made known. So
that the Scriptures are to be accounted the words of the Holy
Ghost, and all the plainness and simplicity, all the power and
all the propriety of the words and expressions, come from God.
Mix faith with what you find in the Scriptures, and esteem and
reverence the Bible as a book written by holy men, taught by the
Holy Ghost.
$-$-$- 2PE:2
 
* Believers are cautioned against false teachers, and the
certainty of their punishment shown from examples. (1-9) An
account of these seducers, as exceedingly wicked. (10-16) But as
making high pretences to liberty and purity. (17-22)
 
#1-9 Though the way of error is a hurtful way, many are always
ready to walk therein. Let us take care we give no occasion to
the enemy to blaspheme the holy name whereby we are called, or
to speak evil of the way of salvation by Jesus Christ, who is
the Way, the Truth, and the Life. These seducers used feigned
words, they deceived the hearts of their followers. Such are
condemned already, and the wrath of God abides upon them. God's
usual method of proceeding is shown by examples. Angels were
cast down from all their glory and dignity, for their
disobedience. If creatures sin, even in heaven, they must suffer
in hell. Sin is the work of darkness, and darkness is the wages
of sin. See how God dealt with the old world. The number of
offenders no more procures favour, than their quality. If the
sin be universal, the punishment shall likewise extend to all.
If in a fruitful soil the people abound in sin, God can at once
turn a fruitful land into barrenness, and a well-watered country
into ashes. No plans or politics can keep off judgments from a
sinful people. He who keeps fire and water from hurting his
people, #Isa 43:2|, can make either destroy his enemies; they
are never safe. When God sends destruction on the ungodly, he
commands deliverance for the righteous. In bad company we cannot
but get either guilt or grief. Let the sins of others be
troubles to us. Yet it is possible for the children of the Lord,
living among the most profane, to retain their integrity; there
being more power in the grace of Christ, and his dwelling in
them, than in the temptations of Satan, or the example of the
wicked, with all their terrors or allurements. In our intentions
and inclinations to commit sin, we meet with strange
hinderances, if we mark them When we intend mischief, God sends
many stops to hinder us, as if to say, Take heed what you do.
His wisdom and power will surely effect the purposes of his
love, and the engagements of his truth; while wicked men often
escape suffering here, because they are kept to the day of
judgment, to be punished with the devil and his angels.

#10-16 Impure seducers and their abandoned followers, give
themselves up to their own fleshly minds. Refusing to bring
every thought to the obedience of Christ, they act against God's
righteous precepts. They walk after the flesh, they go on in
sinful courses, and increase to greater degrees of impurity and
wickedness. They also despise those whom God has set in
authority over them, and requires them to honour. Outward
temporal good things are the wages sinners expect and promise
themselves. And none have more cause to tremble, than those who
are bold to gratify their sinful lusts, by presuming on the
Divine grace and mercy. Many such there have been, and are, who
speak lightly of the restraints of God's law, and deem
themselves freed from obligations to obey it. Let Christians
stand at a distance from such.

#17-22 The word of truth is the water of life, which refreshes
the souls that receive it; but deceivers spread and promote
error, and are set forth as empty, because there is no truth in
them. As clouds hinder the light of the sun, so do these darken
counsel by words wherein there is no truth. Seeing that these
men increase darkness in this world, it is very just that the
mist ofdarkness should be their portion in the next. In the
midst of their talk of liberty, these men are the vilest slaves;
their own lusts gain a complete victory over them, and they are
actually in bondage. When men are entangled, they are easily
overcome; therefore Christians should keep close to the word of
God, and watch against all who seek to bewilder them. A state of
apostacy is worse than a state of ignorance. To bring an evil
report upon the good way of God, and a false charge against the
way of truth, must expose to the heaviest condemnation. How
dreadful is the state here described! Yet though such a case is
deplorable, it is not utterly hopeless; the leper may be made
clean, and even the dead may be raised. Is thy backsliding a
grief to thee? Believe in the Lord Jesus, and thou shalt be
saved.
$-$-$- 2PE:3
 
* The design here is to remind of Christ's final coming to
judgement. (1-4) He will appear unexpectedly, when the present
frame of nature will be dissolved by fire. (5-10) From thence is
inferred the need for holiness, and stedfastness in the faith.
(11-18)
 
#1-4 The purified minds of Christians are to be stirred up, that
they may be active and lively in the work of holiness. There
will be scoffers in the last days, under the gospel, men who
make light of sin, and mock at salvation by Jesus Christ. One
very principal article of our faith refers to what only has a
promise to rest upon, and scoffers will attack it till our Lord
is come. They will not believe that he will come. Because they
see no changes, therefore they fear not God, #Ps 55:19|. What he
never has done, they fancy he never can do, or never will do.

#5-10 Had these scoffers considered the dreadful vengeance with
which God swept away a whole world of ungodly men at once,
surely they would not have scoffed at his threatening an equally
terrible judgment. The heavens and the earth which now are, by
the same word, it is declared, will be destroyed by fire. This
is as sure to come, as the truth and the power of God can make
it. Christians are here taught and established in the truth of
the coming of the Lord. Though, in the account of men, there is
a vast difference between one day and a thousand years, yet, in
the account of God, there is no difference. All things past,
present, and future, are ever before him: the delay of a
thousand years cannot be so much to him, as putting off any
thing for a day or for an hour is to us. If men have no
knowledge or belief of the eternal God, they will be very apt to
think him such as themselves. How hard is it to form any
thoughts of eternity! What men count slackness, is
long-suffering, and that to us-ward; it is giving more time to
hisown people, to advance in knowledge and holiness, and in the
exercise of faith and patience, to abound in good works, doing
and suffering what they are called to, that they may bring glory
to God. Settle therefore in your hearts that you shall certainly
be called to give an account of all things done in the body,
whether good or evil. And let a humble and diligent walking
before God, and a frequent judging of yourselves, show a firm
belief of the future judgment, though many live as if they were
never to give any account at all. This day will come, when men
are secure, and have no expectation of the day of the Lord. The
stately palaces, and all the desirable things wherein
wordly-minded men seek and place their happiness, shall be
burned up; all sorts of creatures God has made, and all the
works of men, must pass through the fire, which shall be a
consuming fire to all that sin has brought into the world,
though a refining fire to the works of God's hand. What will
become of us, if we set our affections on this earth, and make
it our portion, seeing all these things shall be burned up?
Therefore make sure of happiness beyond this visible world.

#11-18 From the doctrine of Christ's second coming, we are
exhorted to purity and godliness. This is the effect of real
knowledge. Very exact and universal holiness is enjoined, not
resting in any low measure or degree. True Christians look for
new heavens and a new earth; freed from the vanity to which
things present are subject, and the sin they are polluted with.
Those only who are clothed with the righteousness of Christ, and
sanctified by the Holy Ghost, shall be admitted to dwell in this
holy place. He is faithful, who has promised. Those, whose sins
are pardoned, and their peace made with God, are the only safe
and happy people; therefore follow after peace, and that with
all men; follow after holiness as well as peace. Never expect to
be found at that day of God in peace, if you are lazy and idle
in this your day, in which we must finish the work given us to
do. Only the diligent Christian will be the happy Christian in
the day of the Lord. Our Lord will suddenly come to us, or
shortly call us to him; and shall he find us idle? Learn to make
a right use of the patience of our Lord, who as yet delays his
coming. Proud, carnal, and corrupt men, seek to wrest some
things into a seeming agreement with their wicked doctrines. But
this is no reason why St. Paul's epistles, or any other part of
the Scriptures, should be laid aside; for men, left to
themselves, pervert every gift of God. Then let us seek to have
our minds prepared for receiving things hard to be understood,
by putting in practice things which are more easy to be
understood. But there must be self-denial and suspicion of
ourselves, and submission to the authority of Christ Jesus,
before we can heartily receive all the truths of the gospel,
therefore we are in great danger of rejecting the truth. And
whatever opinions and thoughts of men are not according to the
law of God, and warranted by it, the believer disclaims and
abhors. Those who are led away by error, fall from their own
stedfastness. And that we may avoid being led away, we must seek
to grow in all grace, in faith, and virtue, and knowledge.
Labour to know Christ more clearly, and more fully; to know him
so as to be more like him, and to love him better. This is the
knowledge of Christ, which the apostle Paul reached after, and
desired to attain; and those who taste this effect of the
knowledge of the Lord and Saviour Jesus Christ, will, upon
receiving such grace from him, give thanks and praise him, and
join in ascribing glory to him now, in the full assurance of
doing the same hereafter, for ever.
$-$-$- 1JO:1
 
** This epistle is a discourse upon the principles of
Christianity, in doctrine and practice. The design appears to
be, to refute and guard against erroneous and unholy tenets,
principles, and practices, especially such as would lower the
Godhead of Christ, and the reality and power of his sufferings
and death, as an atoning sacrifice; and against the assertion
that believers being saved by grace, are not required to obey
the commandments. This epistle also stirs up all who profess to
know God, to have communion with him, and to believe in him, and
that they walk in holiness, not in sin, showing that a mere
outward profession is nothing, without the evidence of a holy
life and conduct. It also helps forward and excites real
Christians to communion with God and the Lord Jesus Christ, to
constancy in the true faith, and to purity of life.
 
* The apostle prefaces his epistle to believers in general, with
evident testimonies to Christ, for promoting their happiness and
joy. (1-4) The necessity of a life of holiness, in order to
communion with God, is shown. (5-10)
 
#1-4 That essential Good, that uncreated Excellence, which had
been from the beginning, from eternity, as equal with the
Father, and which at length appeared in human nature for the
salvation of sinners, was the great subject concerning which the
apostle wrote to his brethren. The apostles had seen Him while
they witnessed his wisdom and holiness, his miracles, and love
and mercy, during some years, till they saw him crucified for
sinners, and afterwards risen from the dead. They touched him,
so as to have full proof of his resurrection. This Divine
Person, the Word of life, the Word of God, appeared in human
nature, that he might be the Author and Giver of eternal life to
mankind, through the redemption of his blood, and the influence
of his new-creating Spirit. The apostles declared what they had
seen and heard, that believers might share their comforts and
everlasting advantages. They had free access to God the Father.
They had a happy experience of the truth in their souls, and
showed its excellence in their lives. This communion of
believers with the Father and the Son, is begun and kept up by
the influences of the Holy Spirit. The benefits Christ bestows,
are not like the scanty possessions of the world, causing
jealousies in others; but the joy and happiness of communion
with God is all-sufficient, so that any number may partake of
it; and all who are warranted to say, that truly their
fellowship is with the Father, will desire to lead others to
partake of the same blessedness.

#5-10 A message from the Lord Jesus, the Word of life, the
eternal Word, we should all gladly receive. The great God should
be represented to this dark world, as pure and perfect light. As
this is the nature of God, his doctrines and precepts must be
such. And as his perfect happiness cannot be separated from his
perfect holiness, so our happiness will be in proportion to our
being made holy. To walk in darkness, is to live and act against
religion. God holds no heavenly fellowship or intercourse with
unholy souls. There is no truth in their profession; their
practice shows its folly and falsehood. The eternal Life, the
eternal Son, put on flesh and blood, and died to wash us from
our sins in his own blood, and procures for us the sacred
influences by which sin is to be subdued more and more, till it
is quite done away. While the necessity of a holy walk is
insisted upon, as the effect and evidence of the knowledge of
God in Christ Jesus, the opposite error of self-righteous pride
is guarded against with equal care. All who walk near to God, in
holiness and righteousness, are sensible that their best days
and duties are mixed with sin. God has given testimony to the
sinfulness of the world, by providing a sufficient, effectual
Sacrifice for sin, needed in all ages; and the sinfulness of
believers themselves is shown, by requiring them continually to
confess their sins, and to apply by faith to the blood of that
Sacrifice. Let us plead guilty before God, be humble, and
willing to know the worst of our case. Let us honestly confess
all our sins in their full extent, relying wholly on his mercy
and truth through the righteousness of Christ, for a free and
full forgiveness, and our deliverance from the power and
practice of sin.
$-$-$- 1JO:2
 
* The apostle directs to the atonement of Christ for help
against sinful infirmities. (1,2) The effects of saving
knowledge in producing obedience, and love to the brethren.
(3-11) Christians addressed as little children, young men, and
fathers. (12-14) All are cautioned against the love of this
world, and against errors. (15-23) They are encouraged to stand
fast in faith and holiness. (24-29)
 
#1,2 When have an Advocate with the Father; one who has
undertaken, and is fully able, to plead in behalf of every one
who applies for pardon and salvation in his name, depending on
his pleading for them. He is "Jesus," the Saviour, and "Christ,"
the Messiah, the Anointed. He alone is "the Righteous One," who
received his nature pure from sin, and as our Surety perfectly
obeyed the law of God, and so fulfilled all righteousness. All
men, in every land, and through successive generations, are
invited to come to God through this all-sufficient atonement,
and by this new and living way. The gospel, when rightly
understood and received, sets the heart against all sin, and
stops the allowed practice of it; at the same time it gives
blessed relief to the wounded consciences of those who have
sinned.

#3-11 What knowledge of Christ can that be, which sees not that
he is most worthy of our entire obedience? And a disobedient
life shows there is neither religion nor honesty in the
professor. The love of God is perfected in him that keeps his
commandments. God's grace in him attains its true mark, and
produces its sovereign effect as far as may be in this world,
and this is man's regeneration; though never absolutely perfect
here. Yet this observing Christ's commands, has holiness and
excellency which, if universal, would make the earth resemble
heaven itself. The command to love one another had been in force
from the beginning of the world; but it might be called a new
command as given to Christians. It was new in them, as their
situation was new in respect of its motives, rules, and
obligations. And those who walk in hatred and enmity to
believers, remain in a dark state. Christian love teaches us to
value our brother's soul, and to dread every thing hurtful to
his purity and peace. Where spiritual darkness dwells, in mind,
the judgment, and the conscience will be darkened, and will
mistake the way to heavenly life. These things demand serious
self-examination; and earnest prayer, that God would show us
what we are, and whither we are going.

#12-14 As Christians have their peculiar states, so they have
peculiar duties; but there are precepts and obedience common to
all, particularly mutual love, and contempt of the world. The
youngest sincere disciple is pardoned: the communion of saints
is attended with the forgiveness of sins. Those of the longest
standing in Christ's school need further advice and instruction.
Even fathers must be written unto, and preached unto; none are
too old to learn. But especially young men in Christ Jesus,
though they are arrived at strength of spirit and sound sense,
and have successfully resisted first trials and temptations,
breaking off bad habits and connexions, and entered in at the
strait gate of true conversion. The different descriptions of
Christians are again addressed. Children in Christ know that God
is their Father; it is wisdom. Those advanced believers, who
know Him that was from the beginning, before this world was
made, may well be led thereby to give up this world. It will be
the glory of young persons to be strong in Christ, and his
grace. By the word of God they overcome the wicked one.

#15-17 The things of the world may be desired and possessed for
the uses and purposes which God intended, and they are to be
used by his grace, and to his glory; but believers must not seek
or value them for those purposes to which sin abuses them. The
world draws the heart from God; and the more the love of the
world prevails, the more the love of God decays. The things of
the world are classed according to the three ruling inclinations
of depraved nature. 1. The lust of the flesh, of the body: wrong
desires of the heart, the appetite of indulging all things that
excite and inflame sensual pleasures. 2. The lust of the eyes:
the eyes are delighted with riches and rich possessions; this is
the lust of covetousness. 3. The pride of life: a vain man
craves the grandeur and pomp of a vain-glorious life; this
includes thirst after honour and applause. The things of the
world quickly fade and die away; desire itself will ere long
fail and cease, but holy affection is not like the lust that
passes away. The love of God shall never fail. Many vain efforts
have been made to evade the force of this passage by
limitations, distinctions, or exceptions. Many have tried to
show how far we may be carnally-minded, and love the world; but
the plain meaning of these verses cannot easily be mistaken.
Unless this victory over the world is begun in the heart, a man
has no root in himself, but will fall away, or at most remain an
unfruitful professor. Yet these vanities are so alluring to the
corruption in our hearts, that without constant watching and
prayer, we cannot escape the world, or obtain victory over the
god and prince of it.

#18-23 Every man is an antichrist, who denies the Person, or any
of the offices of Christ; and in denying the Son, he denies the
Father also, and has no part in his favour while he rejects his
great salvation. Let this prophecy that seducers would rise in
the Christian world, keep us from being seduced. The church
knows not well who are its true members, and who are not, but
thus true Christians were proved, and rendered more watchful and
humble. True Christians are anointed ones; their names expresses
this: they are anointed with grace, with gifts and spiritual
privileges, by the Holy Spirit of grace. The great and most
hurtful lies that the father of lies spreads in the world,
usually are falsehoods and errors relating to the person of
Christ. The unction from the Holy One, alone can keep us from
delusions. While we judge favourably of all who trust in Christ
as the Divine Saviour, and obey his word, and seek to live in
union with them, let us pity and pray for those who deny the
Godhead of Christ, or his atonement, and the new-creating work
of the Holy Ghost. Let us protest against such antichristian
doctrine, and keep from them as much as we may.

#24-29 The truth of Christ, abiding in us, is a means to sever
from sin, and unites us to the Son of God, #Joh 15:3,4|. What
value should we put upon gospel truth! Thereby the promise of
eternal life is made sure. The promise God makes, is suitable to
his own greatness, power, and goodness; it is eternal life. The
Spirit of truth will not lie; and he teaches all things in the
present dispensation, all things necessary to our knowledge of
God in Christ, and their glory in the gospel. The apostle
repeats the kind words, "little children;" which denotes his
affection. He would persuade by love. Gospel privileges oblige
to gospel duties; and those anointed by the Lord Jesus abide
with him. The new spiritual nature is from the Lord Christ. He
that is constant to the practice of religion in trying times,
shows that he is born from above, from the Lord Christ. Then,
let us beware of holding the truth in unrighteousness,
remembering that those only are born of God, who bear his holy
image, and walk in his most righteous ways.
$-$-$- 1JO:3
 
* The apostle admires the love of God in making believers his
children. (1,2) The purifying influence of the hope of seeing
Christ, and the danger of pretending to this, and living in sin.
(3-10) Love to the brethren is the character of real Christians.
(11-15) That love described by its actings. (16-21) The
advantage of faith, love, and obedience. (22-24)
 
#1,2 Little does the world know of the happiness of the real
followers of Christ. Little does the world think that these
poor, humble, despised ones, are favourites of God, and will
dwell in heaven. Let the followers of Christ be content with
hard fare here, since they are in a land of strangers, where
their Lord was so badly treated before them. The sons of God
must walk by faith, and live by hope. They may well wait in
faith, hope, and earnest desire, for the revelation of the Lord
Jesus. The sons of God will be known, and be made manifest by
likeness to their Head. They shall be transformed into the same
image, by their view of him.

#3-10 The sons of God know that their Lord is of purer eyes than
to allow any thing unholy and impure to dwell with him. It is
the hope of hypocrites, not of the sons of God, that makes
allowance for gratifying impure desires and lusts. May we be
followers of him as his dear children, thus show our sense of
his unspeakable mercy, and express that obedient, grateful,
humble mind which becomes us. Sin is the rejecting the Divine
law. In him, that is, in Christ, was no sin. All the sinless
weaknesses that were consequences of the fall, he took; that is,
all those infirmities of mind or body which subject man to
suffering, and expose him to temptation. But our moral
infirmities, our proneness to sin, he had not. He that abides in
Christ, continues not in the practice of sin. Renouncing sin is
the great proof of spiritual union with, continuance in, and
saving knowledge of the Lord Christ. Beware of self-deceit. He
that doeth righteousness is righteous, and to be a follower of
Christ, shows an interest by faith in his obedience and
sufferings. But a man cannot act like the devil, and at the same
time be a disciple of Christ Jesus. Let us not serve or indulge
what the Son of God came to destroy. To be born of God is to be
inwardly renewed by the power of the Spirit of God. Renewing
grace is an abiding principle. Religion is not an art, a matter
of dexterity and skill, but a new nature. And the regenerate
person cannot sin as he did before he was born of God, and as
others do who are not born again. There is that light in his
mind, which shows him the evil and malignity of sin. There is
that bias upon his heart, which disposes him to loathe and hate
sin. There is the spiritual principle that opposes sinful acts.
And there is repentance for sin, if committed. It goes against
him to sin with forethought. The children of God and the
children of the devil have their distinct characters. The seed
of the serpent are known by neglect of religion, and by their
hating real Christians. He only is righteous before God, as a
justified believer, who is taught and disposed to righteousness
by the Holy Spirit. In this the children of God are manifest,
and the children of the devil. May all professors of the gospel
lay these truths to heart, and try themselves by them.

#11-15 We should love the Lord Jesus, value his love, and
therefore love all our brethren in Christ. This love is the
special fruit of our faith, and a certain sign of our being born
again. But none who rightly know the heart of man, can wonder at
the contempt and enmity of ungodly people against the children
of God. We know that we are passed from death to life: we may
know it by the evidences of our faith in Christ, of which love
to our brethren is one. It is not zeal for a party in the common
religion, or affection for those who are of the same name and
sentiments with ourselves. The life of grace in the heart of a
regenerate person, is the beginning and first principle of a
life of glory, whereof they must be destitute who hate their
brother in their hearts.

#16-21 Here is the condescension, the miracle, the mystery of
Divine love, that God would redeem the church with his own
blood. Surely we should love those whom God has loved, and so
loved. The Holy Spirit, grieved at selfishness, will leave the
selfish heart without comfort, and full of darkness and terror.
By what can it be known that a man has a true sense of the love
of Christ for perishing sinners, or that the love of God has
been planted in his heart by the Holy Spirit, if the love of the
world and its good overcomes the feelings of compassion to a
perishing brother? Every instance of this selfishness must
weaken the evidences of a man's conversion; when habitual and
allowed, it must decide against him. If conscience condemn us in
known sin, or the neglect of known duty, God does so too. Let
conscience therefore be well-informed, be heard, and diligently
attended to.

#22-24 When believers had confidence towards God, through the
Spirit of adoption, and by faith in the great High Priest, they
might ask what they would of their reconciled Father. They would
receive it, if good for them. And as good-will to men was
proclaimed from heaven, so good-will to men, particularly to the
brethren, must be in the hearts of those who go to God and
heaven. He who thus follows Christ, dwells in Him as his ark,
refuge, and rest, and in the Father through him. This union
between Christ and the souls of believers, is by the Spirit he
has given them. A man may believe that God is gracious before he
knows it; yet when faith has laid hold on the promises, it sets
reason to work. This Spirit of God works a change; in all true
Christians it changes from the power of Satan to the power of
God. Consider, believer, how it changes thy heart. Dost not thou
long for peace with God? Wouldst thou not forego all the world
for it? No profit, pleasure, or preferment shall hinder thee
from following Christ. This salvation is built upon Divine
testimony, even the Spirit of God.
$-$-$- 1JO:4
 
* Believers cautioned against giving heed to every one that
pretends to the Spirit. (1-6) Brotherly love enforced. (7-21)
 
#1-6 Christians who are well acquainted with the Scriptures,
may, in humble dependence on Divine teaching, discern those who
set forth doctrines according to the apostles, and those who
contradict them. The sum of revealed religion is in the doctrine
concerning Christ, his person and office. The false teachers
spake of the world according to its maxims and tastes, so as not
to offend carnal men. The world approved them, they made rapid
progress, and had many followers such as themselves; the world
will love its own, and its own will love it. The true doctrine
as to the Saviour's person, as leading men from the world to
God, is a mark of the spirit of truth in opposition to the
spirit of error. The more pure and holy any doctrine is, the
more likely to be of God; nor can we by any other rules try the
spirits whether they are of God or not. And what wonder is it,
that people of a worldly spirit should cleave to those who are
like themselves, and suit their schemes and discourses to their
corrupt taste?

#7-13 The Spirit of God is the Spirit of love. He that does not
love the image of God in his people, has no saving knowledge of
God. For it is God's nature to be kind, and to give happiness.
The law of God is love; and all would have been perfectly happy,
had all obeyed it. The provision of the gospel, for the
forgiveness of sin, and the salvation of sinners, consistently
with God's glory and justice, shows that God is love. Mystery
and darkness rest upon many things yet. God has so shown himself
to be love, that we cannot come short of eternal happiness,
unless through unbelief and impenitence, although strict justice
would condemn us to hopeless misery, because we break our
Creator's laws. None of our words or thoughts can do justice to
the free, astonishing love of a holy God towards sinners, who
could not profit or harm him, whom he might justly crush in a
moment, and whose deserving of his vengeance was shown in the
method by which they were saved, though he could by his almighty
Word have created other worlds, with more perfect beings, if he
had seen fit. Search we the whole universe for love in its most
glorious displays? It is to be found in the person and the cross
of Christ. Does love exist between God and sinners? Here was the
origin, not that we loved God, but that he freely loved us. His
love could not be designed to be fruitless upon us, and when its
proper end and issue are gained and produced, it may be said to
be perfected. So faith is perfected by its works. Thus it will
appear that God dwells in us by his new-creating Spirit. A
loving Christian is a perfect Christian; set him to any good
duty, and he is perfect to it, he is expert at it. Love oils the
wheels of his affections, and sets him on that which is helpful
to his brethren. A man that goes about a business with ill will,
always does it badly. That God dwells in us and we in him, were
words too high for mortals to use, had not God put them before
us. But how may it be known whether the testimony to this does
proceed from the Holy Ghost? Those who are truly persuaded that
they are the sons of God, cannot but call him Abba, Father. From
love to him, they hate sin, and whatever disagrees with his
will, and they have a sound and hearty desire to do his will.
Such testimony is the testimony of the Holy Ghost.

#14-21 The Father sent the Son, he willed his coming into this
world. The apostle attests this. And whosoever shall confess
that Jesus is the Son of God, God dwelleth in him, and he in
God. This confession includes faith in the heart as the
foundation; makes acknowledgment with the mouth to the glory of
God and Christ, and profession in the life and conduct, against
the flatteries and frowns of the world. There must be a day of
universal judgment. Happy those who shall have holy boldness
before the Judge at that day; knowing he is their Friend and
Advocate! Happy those who have holy boldness in the prospect of
that day, who look and wait for it, and for the Judge's
appearance! True love to God assures believers of God's love to
them. Love teaches us to suffer for him and with him; therefore
we may trust that we shall also be glorified with him, #2Ti
2:12|. We must distinguish between the fear of God and being
afraid of him; the fear of God imports high regard and
veneration for God. Obedience and good works, done from the
principle of love, are not like the servile toil of one who
unwillingly labours from dread of a master's anger. They are
like that of a dutiful child, who does services to a beloved
father, which benefit his brethren, and are done willingly. It
is a sign that our love is far from perfect, when our doubts,
fears, and apprehensions of God, are many. Let heaven and earth
stand amazed at his love. He sent his word to invite sinners to
partake of this great salvation. Let them take the comfort of
the happy change wrought in them, while they give him the glory.
The love of God in Christ, in the hearts of Christians from the
Spirit of adoption, is the great proof of conversion. This must
be tried by its effects on their temper, and their conduct to
their brethren. If a man professes to love God, and yet indulges
anger or revenge, or shows a selfish disposition, he gives his
profession the lie. But if it is plain that our natural enmity
is changed into affection and gratitude, let us bless the name
of our God for this seal and earnest of eternal happiness. Then
we differ from the false professors, who pretend to love God,
whom they have not seen, yet hate their brethren, whom they have
seen.
$-$-$- 1JO:5
 
* Brotherly love is the effect of the new birth, which makes
obedience to all God's commandments pleasant. (1-5) Reference to
witnesses agreeing to prove that Jesus, the Son of God, is the
true Messiah. (6-8) The satisfaction the believer has about
Christ, and eternal life through him. (9-12) The assurance of
God's hearing and answering prayer. (13-17) The happy condition
of true believers, and a charge to renounce all idolatry.
(18-21)
 
#1-5 True love for the people of God, may be distinguished from
natural kindness or party attachments, by its being united with
the love of God, and obedience to his commands. The same Holy
Spirit that taught the love, will have taught obedience also;
and that man cannot truly love the children of God, who, by
habit, commits sin or neglects known duty. As God's commands are
holy, just, and good rules of liberty and happiness, so those
who are born of God and love him, do not count them grievous,
but lament that they cannot serve him more perfectly.
Self-denial is required, but true Christians have a principle
which carries them above all hinderances. Though the conflict
often is sharp, and the regenerate may be cast down, yet he will
rise up and renew his combat with resolution. But all, except
believers in Christ, are enslaved in some respect or other, to
the customs, opinions, or interests of the world. Faith is the
cause of victory, the means, the instrument, the spiritual
armour by which we overcome. In and by faith we cleave to
Christ, in contempt of, and in opposition to the world. Faith
sanctifies the heart, and purifies it from those sensual lusts
by which the world obtains sway and dominion over souls. It has
the indwelling Spirit of grace, which is greater than he who
dwells in the world. The real Christian overcomes the world by
faith; he sees, in and by the life and conduct of the Lord Jesus
on earth, that this world is to be renounced and overcome. He
cannot be satisfied with this world, but looks beyond it, and is
still tending, striving, and pressing toward heaven. We must
all, after Christ's example, overcome the world, or it will
overcome us to our ruin.

#6-8 We are inwardly and outwardly defiled; inwardly, by the
power and pollution of sin in our nature. For our cleansing
there is in and by Christ Jesus, the washing of regeneration and
the renewing of the Holy Ghost. Some think that the two
sacraments are here meant: baptism with water, as the outward
sign of regeneration, and purifying from the pollution of sin by
the Holy Spirit; and the Lord's supper, as the outward sign of
the shedding Christ's blood, and the receiving him by faith for
pardon and justification. Both these ways of cleansing were
represented in the old ceremonial sacrifices and cleansings.
This water and blood include all that is necessary to our
salvation. By the water, our souls are washed and purified for
heaven and the habitation of saints in light. By the blood, we
are justified, reconciled, and presented righteous to God. By
the blood, the curse of the law being satisfied, the purifying
Spirit is obtained for the internal cleansing of our natures.
The water, as well as the blood, came out of the side of the
sacrificed Redeemer. He loved the church, and gave himself for
it, that he might sanctify and cleanse it with the washing of
water by the word; that he might present it to himself a
glorious church, #Eph 5:25-27|. This was done in and by the
Spirit of God, according to the Saviour's declaration. He is the
Spirit of God, and cannot lie. Three had borne witness to these
doctrines concerning the person and the salvation of Christ. The
Father, repeatedly, by a voice from heaven declared that Jesus
was his beloved Son. The Word declared that He and the Father
were One, and that whoever had seen him had seen the Father. And
the Holy Ghost, who descended from heaven and rested on Christ
at his baptism; who had borne witness to Him by all the
prophets; and gave testimony to his resurrection and mediatorial
office, by the gift of miraculous powers to the apostles. But
whether this passage be cited or not, the doctrine of the
Trinity in Unity stands equally firm and certain. To the
doctrine taught by the apostles, respecting the person and
salvation of Christ, there were three testimonies. 1. The Holy
Spirit. We come into the world with a corrupt, carnal
disposition, which is enmity to God. This being done away by the
regeneration and new-creating of souls by the Holy Spirit, is a
testimony to the Saviour. 2. The water: this sets forth the
Saviour's purity and purifying power. The actual and active
purity and holiness of his disciples are represented by baptism.
3. The blood which he shed: and this was our ransom, this
testifies for Jesus Christ; it sealed up and finished the
sacrifices of the Old Testament. The benefits procured by his
blood, prove that he is the Saviour of the world. No wonder if
he that rejects this evidence is judged a blasphemer of the
Spirit of God. These three witnesses are for one and the same
purpose; they agree in one and the same thing.

#9-12 Nothing can be more absurd than the conduct of those who
doubt as to the truth of Christianity, while in the common
affairs of life they do not hesitate to proceed on human
testimony, and would deem any one out of his senses who declined
to do so. The real Christian has seen his guilt and misery, and
his need of such a Saviour. He has seen the suitableness of such
a Saviour to all his spiritual wants and circumstances. He has
found and felt the power of the word and doctrine of Christ,
humbling, healing, quickening, and comforting his soul. He has a
new disposition, and new delights, and is not the man that he
formerly was. Yet he finds still a conflict with himself, with
sin, with the flesh, the world, and wicked powers. But he finds
such strength from faith in Christ, that he can overcome the
world, and travel on towards a better. Such assurance has the
gospel believer: he has a witness in himself, which puts the
matter out of doubt with him, except in hours of darkness or
conflict; but he cannot be argued out of his belief in the
leading truths of the gospel. Here is what makes the
unbeliever's sin so awful; the sin of unbelief. He gives God the
lie; because he believes not the record that God gave of his
Son. It is in vain for a man to plead that he believes the
testimony of God in other things, while he rejects it in this.
He that refuses to trust and honour Christ as the Son of God,
who disdains to submit to his teaching as Prophet, to rely on
his atonement and intercession as High Priest, or to obey him as
King, is dead in sin, under condemnation; nor will any outward
morality, learning, forms, notions, or confidences avail him.

#13-17 Upon all this evidence, it is but right that we believe
on the name of the Son of God. Believers have eternal life in
the covenant of the gospel. Then let us thankfully receive the
record of Scripture. Always abounding in the work of the Lord,
knowing that our labour is not in vain in the Lord. The Lord
Christ invites us to come to him in all circumstances, with our
supplications and requests, notwithstanding the sin that besets
us. Our prayers must always be offered in submission to the will
of God. In some things they are speedily answered; in others
they are granted in the best manner, though not as requested. We
ought to pray for others, as well as for ourselves. There are
sins that war against spiritual life in the soul, and the life
above. We cannot pray that the sins of the impenitent and
unbelieving should, while they are such, be forgiven them; or
that mercy, which supposes the forgiveness of sins, should be
granted to them, while they wilfully continue such. But we may
pray for their repentance, for their being enriched with faith
in Christ, and thereupon for all other saving mercies. We should
pray for others, as well as for ourselves, beseeching the Lord
to pardon and recover the fallen, as well as to relieve the
tempted and afflicted. And let us be truly thankful that no sin,
of which any one truly repents, is unto death.

#18-21 All mankind are divided into two parties or dominions;
that which belongs to God, and that which belongs to the wicked
one. True believers belong to God: they are of God, and from
him, and to him, and for him; while the rest, by far the greater
number, are in the power of the wicked one; they do his works,
and support his cause. This general declaration includes all
unbelievers, whatever their profession, station, or situation,
or by whatever name they may be called. The Son leads believers
to the Father, and they are in the love and favour of both; in
union with both, by the indwelling and working of the Holy
Spirit. Happy are those to whom it is given to know that the Son
of God is come, and to have a heart to trust in and rely on him
that is true! May this be our privilege; we shall thus be kept
from all idols and false doctrines, and from the idolatrous love
of worldly objects, and be kept by the power of God, through
faith, unto eternal salvation. To this living and true God, be
glory and dominion for ever and ever. Amen.
$-$-$- 2JO:1
 
** This epistle is like an abridgement of the first; it touches,
in few words, on the same points. The Lady Electa is commended
for her virtuous and religious education of her children; is
exhorted to abide in the doctrine of Christ, to persevere in the
truth, and carefully to avoid the delusions of false teachers.
But chiefly the apostle beseeches her to practise the great
commandment of Christian love and charity.
 
- The apostle salutes the elect lady and her children. (1-3)
Express his joy in their faith and love. (4-6) Cautions them
against deceivers. (7-11) And concludes. (12,13)

#1-3 Religion turns compliments into real expressions of respect
and love. And old disciple is honourable; an old apostle and
leader of disciples is more so. The letter is to a noble
Christian matron, and her children; it is well that the gospel
should get among such: some noble persons are called. Families
are to be encouraged and directed in their love and duties at
home. Those who love truth and piety in themselves, should love
it in others; and the Christians loved this lady, not for her
rank, but for her holiness. And where religion truly dwells, it
will abide for ever. From the Divine Persons of the Godhead, the
apostle craves grace, Divine favour, and good-will, the spring
of all good things. It is grace indeed that any spiritual
blessing should be given to sinful mortals. Mercy, free pardon,
and forgiveness; for those already rich in grace, need continual
forgiveness. Peace, quietness of spirit, and a clear conscience,
in assured reconciliation with God, together with all outward
prosperity that is really for good: these are desired in truth
and love.

#4-6 It is good to be trained to early religion; and children
may be beloved for their parents' sake. It gave great joy to the
apostle to see children treading in their parents' steps, and
likely in their turn to support the gospel. May God bless such
families more and more, and raise up many to copy their example.
How pleasing the contrast to numbers who spread irreligion,
infidelity, and vice, among their children! Our walk is true,
our converse right, when according to the word of God. This
commandment of mutual Christian love, may be said to be a new
one, in respect of its being declared by the Lord Christ; yet,
as to the matter, it is old. And this is love to our own souls,
that we obey the Divine commands. The foresight of the decay of
this love, as well as of other apostacies, or fallings away,
might engage the apostle to urge this duty, and this command,
frequently and earnestly.

#7-11 The deceiver and his deceit are described: he brings some
error concerning the person or office of the Lord Jesus. Such a
one is a deceiver and an antichrist; he deludes souls, and
undermines the glory and kingdom of the Lord Christ. Let us not
think it strange, that there are deceivers and opposers of the
Lord Christ's name and dignity now, for there were such, even in
the apostles' times. The more deceivers and deceits abound, the
more watchful the disciples must be. Sad it is, that splendid
attainments in the school of Christ, should ever be lost. The
way to gain the full reward is, to abide true to Christ, and
constant in religion to the end. Firm cleaving to Christian
truth unites us to Christ, and thereby to the Father also; for
they are one. Let us equally disregard such as abide not in the
doctrine of Christ, and those who transgress his commands. Any
who did not profess and preach the doctrine of Christ,
respecting him as the Son of God, and salvation by him from
guilt and sin, were not to be noticed and countenanced. Yet in
obeying this command, we must show kindness and a good spirit to
those who differ from us in lesser matters, but hold firmly the
all-important doctrines of Christ's person, atonement, and holy
salvation.

#12,13 The apostle refers many things to a personal meeting. Pen
and ink were means of strengthening and comforting others; but
to see each other is more so. The communion of saints should be
maintained by all methods; and should tend to mutual joy. In
communion with them we find much of our present joy, and look
forward to happiness for ever.
$-$-$- 3JO:1
 
** This epistle is addressed to a converted Gentile. The scope
is to commend his stedfastness in the faith, and his
hospitality, especially to the ministers of Christ.
 
- The apostle commends Gaius for piety and hospitality. (1-8)
Cautions him against siding with Diotrephes, who was a turbulent
spirit; but recommends Demetrius as a man of excellent
character. (9-12) He hopes soon to see Gaius. (13,14)

#1-8 Those who are beloved of Christ, will love the brethren for
his sake. Soul prosperity is the greatest blessing on this side
heaven. Grace and health are rich companions. Grace will employ
health. A rich soul may be lodged in a weak body; and grace must
then be exercised in submitting to such a dispensation. But we
may wish and pray that those who have prosperous souls, may have
healthful bodies; that their grace may shine where there is
still more room for activity. How many professors there are,
about whom the apostle's words must be reversed, and we must
earnestly wish and pray that their souls might prosper, as their
health and circumstances do! True faith will work by love. A
good report is due from those who receive good; they could not
but testify to the church, what they found and felt. Good men
will rejoice in the soul prosperity of others; and they are glad
to hear of the grace and goodness of others. And as it is a joy
to good parents, it will be a joy to good ministers, to see
their people adorn their profession. Gaius overlooked petty
differences among serious Christians, and freely helped all who
bore the image, and did the work of Christ. He was upright in
what he did, as a faithful servant. Faithful souls can hear
their own praises without being puffed up; the commendation of
what is good in them, lays them at the foot of the cross of
Christ. Christians should consider not only what they must do,
but what they may do; and should do even the common actions of
life, and of good-will, after a godly sort, serving God therein,
and designing his glory. Those who freely make known Christ's
gospel, should be helped by others to whom God gives the means.
Those who cannot themselves proclaim it, may yet receive, help,
and countenance those who do so.

#9-12 Both the heart and mouth must be watched. The temper and
spirit of Diotrephes was full of pride and ambition. It is bad
not to do good ourselves; but it is worse to hinder those who
would do good. Those cautions and counsels are most likely to be
accepted, which are seasoned with love. Follow that which is
good, for he that doeth good, as delighting therein, is born of
God. Evil-workers vainly pretend or boast acquaintance with God.
Let us not follow that which is proud, selfish, and of bad
design, though the example may be given by persons of rank and
power; but let us be followers of God, and walk in love, after
the example of our Lord.

#13,14 Here is the character of Demetrius. A name in the gospel,
or a good report in the churches, is better than worldly honour.
Few are well spoken of by all; and sometimes it is ill to be so.
Happy those whose spirit and conduct commend them before God and
men. We must be ready to bear our testimony to them; and it is
well when those who commend, can appeal to the consciences of
such as know most of those who are commended. A personal
conversation together often spares time and trouble, and
mistakes which rise from letters; and good Christians may well
be glad to see one another. The blessing is, Peace be to you;
all happiness attend you. Those may well salute and greet one
another on earth, who hope to live together in heaven. By
associating with and copying the example of such Christians, we
shall have peace within, and live at peace with the brethren;
our communications with the Lord's people on earth will be
pleasing, and we shall be numbered with them in glory
everlasting.
$-$-$- JUDE:1
 
** This epistle is addressed to all believers in the gospel. Its
design appears to be to guard believers against the false
teachers who had begun to creep into the Christian church, and
to scatter dangerous tenets, by attempting to lower all
Christianity into a merely nominal belief and outward profession
of the gospel. Having thus denied the obligations of personal
holiness, they taught their disciples to live in sinful courses,
at the same time flattering them with the hope of eternal life.
The vile character of these seducers is shown, and their
sentence is denounced, and the epistle concludes with warnings,
admonitions, and counsels to believers.
 
* The apostle exhorts to stedfastness in the faith. (1-4) The
danger of being infected by false professors, and the dreadful
punishment which shall be inflicted on them and their followers.
(5-7) An awful description of these seducers and their
deplorable end. (8-16) Believers cautioned against being
surprised at such deceivers arising among them. (17-23) The
epistle ends with an encouraging doxology, or words of praise.
(24,25)
 
#1-4 Christians are called out of the world, from the evil
spirit and temper of it; called above the world, to higher and
better things, to heaven, things unseen and eternal; called from
sin to Christ, from vanity to seriousness, from uncleanness to
holiness; and this according to the Divine purpose and grace. If
sanctified and glorified, all the honour and glory must be
ascribed to God, and to him alone. As it is God who begins the
work of grace in the souls of men, so it is he who carries it
on, and perfects it. Let us not trust in ourselves, nor in our
stock of grace already received, but in him, and in him alone.
The mercy of God is the spring and fountain of all the good we
have or hope for; mercy, not only to the miserable, but to the
guilty. Next to mercy is peace, which we have from the sense of
having obtained mercy. From peace springs love; Christ's love to
us, our love to him, and our brotherly love to one another. The
apostle prays, not that Christians may be content with a little;
but that their souls and societies may be full of these things.
None are shut out from gospel offers and invitations, but those
who obstinately and wickedly shut themselves out. But the
application is to all believers, and only to such. It is to the
weak as well as to the strong. Those who have received the
doctrine of this common salvation, must contend for it,
earnestly, not furiously. Lying for the truth is bad; scolding
for it is not better. Those who have received the truth must
contend for it, as the apostles did; by suffering with patience
and courage for it, not by making others suffer if they will not
embrace every notion we call faith, or important. We ought to
contend earnestly for the faith, in opposition to those who
would corrupt or deprave it; who creep in unawares; who glide in
like serpents. And those are the worst of the ungodly, who take
encouragement to sin boldly, because the grace of God has
abounded, and still abounds so wonderfully, and who are hardened
by the extent and fulness of gospel grace, the design of which
is to deliver men from sin, and bring them unto God.

#5-7 Outward privileges, profession, and apparent conversion,
could not secure those from the vengeance of God, who turned
aside in unbelief and disobedience. The destruction of the
unbelieving Israelites in the wilderness, shows that none ought
to presume on their privileges. They had miracles as their daily
bread; yet even they perished in unbelief. A great number of the
angels were not pleased with the stations God allotted to them;
pride was the main and direct cause or occasion of their fall.
The fallen angels are kept to the judgment of the great day; and
shall fallen men escape it? Surely not. Consider this in due
time. The destruction of Sodom is a loud warning to all, to take
heed of, and flee from fleshly lusts that war against the soul,
#1Pe 2:11|. God is the same holy, just, pure Being now, as then.
Stand in awe, therefore, and sin not, #Ps 4:4|. Let us not rest
in anything that does not make the soul subject to the obedience
of Christ; for nothing but the renewal of our souls to the
Divine image by the Holy Spirit, can keep us from being
destroyed among the enemies of God. Consider this instance of
the angels, and see that no dignity or worth of the creature is
of avail. How then should man tremble, who drinketh iniquity
like water! #Job 15:16|.

#8-16 False teachers are dreamers; they greatly defile and
grievously wound the soul. These teachers are of a disturbed
mind and a seditious spirit; forgetting that the powers that be,
are ordained of God, #Ro 13:1|. As to the contest about the body
of Moses, it appears that Satan wished to make the place of his
burial known to the Israelites, in order to tempt them to
worship him, but he was prevented, and vented his rage in
desperate blasphemy. This should remind all who dispute never to
bring railing charges. Also learn hence, that we ought to defend
those whom God owns. It is hard, if not impossible, to find any
enemies to the Christian religion, who did not, and do not, live
in open or secret contradiction to the principles of natural
religion. Such are here compared to brute beasts, though they
often boast of themselves as the wisest of mankind. They corrupt
themselves in the things most open and plain. The fault lies,
not in their understandings, but in their depraved wills, and
their disordered appetites and affections. It is a great
reproach, though unjust to religion, when those who profess it
are opposed to it in heart and life. The Lord will remedy this
in his time and way; not in men's blind way of plucking up the
wheat with the tares. It is sad when men begin in the Spirit,
and end in the flesh. Twice dead; they had been once dead in
their natural, fallen state; but now they are dead again by the
evident proofs of their hypocrisy. Dead trees, why cumber they
the ground! Away with them to the fire. Raging waves are a
terror to sailing passengers; but when they get into port, the
noise and terror are ended. False teachers are to expect the
worst punishments in this world and in that to come. They glare
like meteors, or falling stars, and then sink into the blackness
of darkness for ever. We have no mention of the prophecy of
Enoch in any other part or place of Scripture; yet one plain
text of Scripture, proves any point we are to believe. We find
from this, that Christ's coming to judge was prophesied of, as
early as the times before the flood. The Lord cometh: what a
glorious time will that be! Notice how often the word "ungodly"
is repeated. Many now do not at all refer to the terms godly, or
ungodly, unless it be to mock at even the words; but it is not
so in the language taught us by the Holy Ghost. Hard speeches of
one another, especially if ill-grounded, will certainly come
into account at the day of judgment. These evil men and seducers
are angry at every thing that happens, and never pleased with
their own state and condition. Their will and their fancy, are
their only rule and law. Those who please their sinful
appetites, are most prone to yield to ungovernable passions. The
men of God, from the beginning of the world, have declared the
doom denounced on them. Such let us avoid. We are to follow men
only as they follow Christ.

#17-23 Sensual men separate from Christ, and his church, and
join themselves to the devil, the world, and the flesh, by
ungodly and sinful practices. That is infinitely worse than to
separate from any branch of the visible church on account of
opinions, or modes and circumstances of outward government or
worship. Sensual men have not the spirit of holiness, which
whoever has not, does not belong to Christ. The grace of faith
is most holy, as it works by love, purifies the heart, and
overcomes the world, by which it is distinguished from a false
and dead faith. Our prayers are most likely to prevail, when we
pray in the Holy Ghost, under his guidance and influence,
according to the rule of his word, with faith, fervency, and
earnestness; this is praying in the Holy Ghost. And a believing
expectation of eternal life will arm us against the snares of
sin: lively faith in this blessed hope will help us to mortify
our lusts. We must watch over one another; faithfully, yet
prudently reprove each other, and set a good example to all
about us. This must be done with compassion, making a difference
between the weak and the wilful. Some we must treat with
tenderness. Others save with fear; urging the terrors of the
Lord. All endeavours must be joined with decided abhorrence of
crimes, and care be taken to avoid whatever led to, or was
connected with fellowship with them, in works of darkness,
keeping far from what is, or appears to be evil.

#24,25 God is able, and as willing as able, to keep us from
falling, and to present us faultless before the presence of his
glory. Not as those who never have been faulty, but as those
who, but for God's mercy, and a Saviour's sufferings and merits,
might most justly have been condemned long ago. All sincere
believers were given him of the Father; and of all so given him
he has lost none, nor will lose any one. Now, our faults fill us
with fears, doubts, and sorrows; but the Redeemer has undertaken
for his people, that they shall be presented faultless. Where
there is no sin, there will be no sorrow; where there is the
perfection of holiness, there will be the perfection of joy. Let
us more often look up to Him who is able to keep us from
falling, to improve as well as maintain the work he has wrought
in us, till we shall be presented blameless before the presence
of his glory. Then shall our hearts know a joy beyond what earth
can afford; then shall God also rejoice over us, and the joy of
our compassionate Saviour be completed. To Him who has so wisely
formed the scheme, and will faithfully and perfectly accomplish
it, be glory and majesty, dominion and power, both now and for
ever. Amen.
$-$-$- RE:1
 
** The Book of the Revelation of St. John consists of two
principal divisions. 1. Relates to "the things which are," that
is, the then present state of the church, and contains the
epistle of John to the seven churches, and his account of the
appearance of the Lord Jesus, and his direction to the apostle
to write what he beheld, ch. #1:9-20|. Also the addresses or
epistles to seven churches of Asia. These, doubtless, had
reference to the state of the respective churches, as they then
existed, but contain excellent precepts and exhortations,
commendations and reproofs, promises and threatenings, suitable
to instruct the Christian church at all times. 2. Contains a
prophecy of "the things which shall be hereafter," and describes
the future state of the church, from the time when the apostle
beheld the visions here recorded. It is intended for our
spiritual improvement; to warn the careless sinner, point out
the way of salvation to the awakened inquirer, build up the weak
believer, comfort the afflicted and tempted Christian, and, we
may especially add, to strengthen the martyr of Christ, under
the cruel persecutions and sufferings inflicted by Satan and his
followers.
 
* The Divine origin, the design, and the importance of this
book. (1-3) The apostle John salutes the seven churches of Asia.
(4-8) Declares when, where, and how, the revelation was made to
him. (9-11) His vision, in which he saw Christ appear. (12-20)
 
#1-3 This book is the Revelation of Jesus Christ; the whole
Bible is so; for all revelation comes through Christ, and all
relates to him. Its principal subject is to discover the
purposes of God concerning the affairs of the church, and of the
nations as connected therewith, to the end of the world. These
events would surely come to pass; and they would begin to come
to pass very shortly. Though Christ is himself God, and has
light and life in himself, yet, as Mediator between God and man,
he receives instructions from the Father. To him we owe the
knowledge of what we are to expect from God, and what he expects
from us. The subject of this revelation was, the things that
must shortly come to pass. On all who read or hear the words of
the prophecy, a blessing is pronounced. Those are well employed
who search the Bible. It is not enough that we read and hear,
but we must keep the things that are written, in our memories,
in our minds, in our affections, and in practice, and we shall
be blessed in the deed. Even the mysteries and difficulties of
this book are united with discoveries of God, suited to impress
the mind with awe, and to purify the soul of the reader, though
he may not discern the prophetic meaning. No part of Scripture
more fully states the gospel, and warns against the evil of sin.

#4-8 There can be no true peace, where there is not true grace;
and where grace goeth before, peace will follow. This blessing
is in the name of God, of the Holy Trinity, it is an act of
adoration. The Father is first named; he is described as the
Jehovah who is, and who was, and who is to come, eternal,
unchangeable. The Holy Spirit is called the seven spirits, the
perfect Spirit of God, in whom there is a diversity of gifts and
operations. The Lord Jesus Christ was from eternity, a Witness
to all the counsels of God. He is the First-born from the dead,
who will by his own power raise up his people. He is the Prince
of the kings of the earth; by him their counsels are overruled,
and to him they are accountable. Sin leaves a stain of guilt and
pollution upon the soul. Nothing can fetch out this stain but
the blood of Christ; and Christ shed his own blood to satisfy
Divine justice, and purchase pardon and purity for his people.
Christ has made believers kings and priests to God and his
Father. As such they overcome the world, mortify sin, govern
their own spirits, resist Satan, prevail with God in prayer, and
shall judge the world. He has made them priests, given them
access to God, enabled them to offer spiritual and acceptable
sacrifices, and for these favours they are bound to ascribe to
him dominion and glory for ever. He will judge the world.
Attention is called to that great day when all will see the
wisdom and happiness of the friends of Christ, and the madness
and misery of his enemies. Let us think frequently upon the
second coming of Christ. He shall come, to the terror of those
who wound and crucify him by apostacy: he shall come, to the
astonishment of the whole world of the ungodly. He is the
Beginning and the End; all things are from him and for him; he
is the Almighty; the same eternal and unchanged One. And if we
would be numbered with his saints in glory everlasting, we must
now willing submit to him receive him, and honour him as a
saviour, who we believe will come to be our Judge. Alas, that
there should be many, who would wish never to die, and that
there should not be a day of judgment!

#9-11 It was the apostle's comfort that he did not suffer as an
evil-doer, but for the testimony of Jesus, for bearing witness
to Christ as the Immanuel, the Saviour; and the Spirit of glory
and of God rested upon this persecuted apostle. The day and time
when he had this vision was the Lord's day, the Christian
sabbath, the first day of the week, observed in remembrance of
the resurrection of Christ. Let us who call him "Our Lord,"
honour him on his own day. The name shows how this sacred day
should be observed; the Lord's day should be wholly devoted to
the Lord, and none of its hours employed in a sensual, worldly
manner, or in amusements. He was in a serious, heavenly,
spiritual frame, under the gracious influences of the Spirit of
God. Those who would enjoy communion with God on the Lord's day,
must seek to draw their thoughts and affections from earthly
things. And if believers are kept on the Lord's holy day, from
public ordinances and the communion of saints, by necessity and
not by choice, they may look for comfort in meditation and
secret duties, from the influences of the Spirit; and by hearing
the voice and contemplating the glory of their beloved Saviour,
from whose gracious words and power no confinement or outward
circumstances can separate them. An alarm was given as with the
sound of the trumpet, and then the apostle heard the voice of
Christ.

#12-20 The churches receive their light from Christ and the
gospel, and hold it forth to others. They are golden
candlesticks; they should be precious and pure; not only the
ministers, but the members of the churches; their light should
so shine before men, as to engage others to give glory to God.
And the apostle saw as though of the Lord Jesus Christ appeared
in the midst of the golden candlesticks. He is with his churches
always, to the end of the world, filling them with light, and
life, and love. He was clothed with a robe down to the feet,
perhaps representing his righteousness and priesthood, as
Mediator. This vest was girt with a golden girdle, which may
denote how precious are his love and affection for his people.
His head and hairs white like wool and as snow, may signify his
majesty, purity, and eternity. His eyes as a flame of fire, may
represent his knowledge of the secrets of all hearts, and of the
most distant events. His feet like fine brass burning in a
furnace, may denote the firmness of his appointments, and the
excellence of his proceedings. His voice as the sound of many
waters, may represent the power of his word, to remove or to
destroy. The seven stars were emblems of the ministers of the
seven churches to which the apostle was ordered to write, and
whom Christ upheld and directed. The sword represented his
justice, and his word, piercing to the dividing asunder of soul
and spirit, #Heb 4:12|. His countenance was like the sun, when
it shines clearly and powerfully; its strength too bright and
dazzling for mortal eyes to behold. The apostle was overpowered
with the greatness of the lustre and glory in which Christ
appeared. We may well be contented to walk by faith, while here
upon earth. The Lord Jesus spake words of comfort; Fear not.
Words of instruction; telling who thus appeared. And his Divine
nature; the First and the Last. His former sufferings; I was
dead: the very same whom his disciples saw upon the cross. His
resurrection and life; I have conquered death, and am partaker
of endless life. His office and authority; sovereign dominion in
and over the invisible world, as the Judge of all, from whose
sentence there is no appeal. Let us listen to the voice of
Christ, and receive the tokens of his love, for what can he
withhold from those for whose sins he has died? May we then obey
his word, and give up ourselves wholly to him who directs all
things aright.
$-$-$- RE:2
 
* Epistles to the churches in Asia, with warnings and
encouragements, To the church at Ephesus; (1-7) at Smyrna;
(8-11) at Pergamos; (12-17) and at Thyatira. (18-29)
 
#1-7 These churches were in such different states as to purity
of doctrine and the power of godliness, that the words of Christ
to them will always suit the cases of other churches, and
professors. Christ knows and observes their state; though in
heaven, yet he walks in the midst of his churches on earth,
observing what is wrong in them, and what they want. The church
of Ephesus is commended for diligence in duty. Christ keeps an
account of every hour's work his servants do for him, and their
labour shall not be in vain in the Lord. But it is not enough
that we are diligent; there must be bearing patience, and there
must be waiting patience. And though we must show all meekness
to all men, yet we must show just zeal against their sins. The
sin Christ charged this church with, is, not the having left and
forsaken the object of love, but having lost the fervent degree
of it that at first appeared. Christ is displeased with his
people, when he sees them grow remiss and cold toward him.
Surely this mention in Scripture, of Christians forsaking their
first love, reproves those who speak of it with carelessness,
and thus try to excuse indifference and sloth in themselves and
others; our Saviour considers this indifference as sinful. They
must repent: they must be grieved and ashamed for their sinful
declining, and humbly confess it in the sight of God. They must
endeavour to recover their first zeal, tenderness, and
seriousness, and must pray as earnestly, and watch as
diligently, as when they first set out in the ways of God. If
the presence of Christ's grace and Spirit is slighted, we may
expect the presence of his displeasure. Encouraging mention is
made of what was good among them. Indifference as to truth and
error, good and evil, may be called charity and meekness, but it
is not so; and it is displeasing to Christ. The Christian life
is a warfare against sin, Satan, the world, and the flesh. We
must never yield to our spiritual enemies, and then we shall
have a glorious triumph and reward. All who persevere, shall
derive from Christ, as the Tree of life, perfection and
confirmation in holiness and happiness, not in the earthly
paradise, but in the heavenly. This is a figurative expression,
taken from the account of the garden of Eden, denoting the pure,
satisfactory, and eternal joys of heaven; and the looking
forward to them in this world, by faith, communion with Christ,
and the consolations of the Holy Spirit. Believers, take your
wrestling life here, and expect and look for a quiet life
hereafter; but not till then: the word of God never promises
quietness and complete freedom from conflict here.

#8-11 Our Lord Jesus is the First, for by him were all things
made; he was before all things, with God, and is God himself. He
is the Last, for he will be the Judge of all. As this First and
Last, who was dead and is alive, is the believer's Brother and
Friend, he must be rich in the deepest poverty, honourable
amidst the lowest abasement, and happy under the heaviest
tribulation, like the church of Smyrna. Many who are rich as to
this world, are poor as to the next; and some who are poor
outwardly, are inwardly rich; rich in faith, in good works, rich
in privileges, rich in gifts, rich in hope. Where there is
spiritual plenty, outward poverty may be well borne; and when
God's people are made poor as to this life, for the sake of
Christ and a good conscience, he makes all up to them in
spiritual riches. Christ arms against coming troubles. Fear none
of these things; not only forbid slavish fear, but subdue it,
furnishing the soul with strength and courage. It should be to
try them, not to destroy them. Observe, the sureness of the
reward; "I will give thee:" they shall have the reward from
Christ's own hand. Also, how suitable it is; "a crown of life:"
the life worn out in his service, or laid down in his cause,
shall be rewarded with a much better life, which shall be
eternal. The second death is unspeakably worse than the first
death, both in the agonies of it, and as it is eternal death: it
is indeed awful to die, and to be always dying. If a man is kept
from the second death and wrath to come, he may patiently endure
whatever he meets with in this world.

#12-17 The word of God is a sword, able to slay both sin and
sinners. It turns and cuts every way; but the believer need not
fear this sword; yet this confidence cannot be supported without
steady obedience. As our Lord notices all the advantages and
opportunities we have for duty in the places where we dwell, so
he notices our temptations and discouragements from the same
causes. In a situation of trials, the church of Pergamos had not
denied the faith, either by open apostacy, or by giving way so
as to avoid the cross. Christ commends their stedfastness, but
reproves their sinful failures. A wrong view of gospel doctrine
and Christian liberty, was a root of bitterness from which evil
practices grew. Repentance is the duty of churches and bodies of
men, as well as of particular persons; those who sin together,
should repent together. Here is the promise of favour to those
that overcome. The influences and comforts of the Spirit of
Christ, come down from heaven into the soul, for its support.
This is hidden from the rest of the world. The new name is the
name of adoption; when the Holy Spirit shows his own work in the
believer's soul, this new name and its real import are
understood by him.

#18-29 Even when the Lord knows the works of his people to be
wrought in love, faith, zeal, and patience; yet if his eyes,
which are as a flame of fire, observe them committing or
allowing what is evil, he will rebuke, correct, or punish them.
Here is praise of the ministry and people of Thyatira, by One
who knew the principles from which they acted. They grew wiser
and better. All Christians should earnestly desire that their
last works may be their best works. Yet this church connived at
some wicked seducers. God is known by the judgments he executes;
and by this upon seducers, he shows his certain knowledge of the
hearts of men, of their principles, designs, frame, and temper.
Encouragement is given to those who kept themselves pure and
undefiled. It is dangerous to despise the mystery of God, and as
dangerous to receive the mysteries of Satan. Let us beware of
the depths of Satan, of which those who know the least are the
most happy. How tender Christ is of his faithful servants! He
lays nothing upon his servants but what is for their good. There
is promise of an ample reward to the persevering, victorious
believer; also knowledge and wisdom, suitable to their power and
dominion. Christ brings day with him into the soul, the light of
grace and of glory, in the presence and enjoyment of him their
Lord and Saviour. After every victory let us follow up our
advantage against the enemy, that we may overcome and keep the
works of Christ to the end.
$-$-$- RE:3
 
* Epistles to the church at Sardis; (1-6) at Philadelphia;
(7-13) and Laodicea. (14-22)
 
#1-6. The Lord Jesus is He that hath the Holy Spirit with all
his powers, graces, and operations. Hypocrisy, and lamentable
decay in religion, are sins charged upon Sardis, by One who knew
that church well, and all her works. Outward things appeared
well to men, but there was only the form of godliness, not the
power; a name to live, not a principle of life. There was great
deadness in their souls, and in their services; numbers were
wholly hypocrites, others were in a disordered and lifeless
state. Our Lord called upon them to be watchful against their
enemies, and to be active and earnest in their duties; and to
endeavour, in dependence on the grace of the Holy Spirit, to
revive and strengthen the faith and spiritual affections of
those yet alive to God, though in a declining state. Whenever we
are off our watch, we lose ground. Thy works are hollow and
empty; prayers are not filled up with holy desires, alms-deeds
not filled up with true charity, sabbaths not filled up with
suitable devotion of soul to God. There are not inward
affections suitable to outward acts and expressions; when the
spirit is wanting, the form cannot long remain. In seeking a
revival in our own souls, or the souls of others, it is needful
to compare what we profess with the manner in which we go on,
that we may be humbled and quickened to hold fast that which
remains. Christ enforces his counsel with a dreadful threatening
if it should be despised. Yet our blessed Lord does not leave
this sinful people without some encouragement. He makes
honourable mention of the faithful remnant in Sardis, he makes a
gracious promise to them. He that overcometh shall be clothed in
white raiment; the purity of grace shall be rewarded with the
perfect purity of glory. Christ has his book of life, a register
of all who shall inherit eternal life; the book of remembrance
of all who live to God, and keep up the life and power of
godliness in evil times. Christ will bring forward this book of
life, and show the names of the faithful, before God, and all
the angels, at the great day.

#7-13 The same Lord Jesus has the key of government and
authority in and over the church. He opens a door of opportunity
to his churches; he opens a door of utterance to his ministers;
he opens a door of entrance, opens the heart. He shuts the door
of heaven against the foolish, who sleep away their day of
grace; and against the workers of iniquity, how vain and
confident soever they may be. The church in Philadelphia is
commended; yet with a gentle reproof. Although Christ accepts a
little strength, yet believers must not rest satisfied in a
little, but strive to grow in grace, to be strong in faith,
giving glory to God. Christ can discover this his favour to his
people, so that their enemies shall be forced to acknowledge it.
This, by the grace of Christ, will soften their enemies, and
make them desire to be admitted into communion with his people.
Christ promises preserving grace in the most trying times, as
the reward of past faithfulness; To him that hath shall be
given. Those who keep the gospel in a time of peace, shall be
kept by Christ in an hour of temptation; and the same Divine
grace that has made them fruitful in times of peace, will make
them faithful in times of persecution. Christ promises a
glorious reward to the victorious believer. He shall be a
monumental pillar in the temple of God; a monument of the free
and powerful grace of God; a monument that shall never be
defaced or removed. On this pillar shall be written the new name
of Christ; by this will appear, under whom the believer fought
the good fight, and came off victorious.

#14-22 Laodicea was the last and worst of the seven churches of
Asia. Here our Lord Jesus styles himself, "The Amen;" one steady
and unchangeable in all his purposes and promises. If religion
is worth anything, it is worth every thing. Christ expects men
should be in earnest. How many professors of gospel doctrine are
neither hot nor cold; except as they are indifferent in needful
matters, and hot and fiery in disputes about things of lesser
moment! A severe punishment is threatened. They would give a
false opinion of Christianity, as if it were an unholy religion;
while others would conclude it could afford no real
satisfaction, otherwise its professors would not have been
heartless in it, or so ready to seek pleasure or happiness from
the world. One cause of this indifference and inconsistency in
religion is, self-conceit and self-delusion; "Because thou
sayest." What a difference between their thoughts of themselves,
and the thoughts Christ had of them! How careful should we be
not to cheat our owns souls! There are many in hell, who once
thought themselves far in the way to heaven. Let us beg of God
that we may not be left to flatter and deceive ourselves.
Professors grow proud, as they become carnal and formal. Their
state was wretched in itself. They were poor; really poor, when
they said and thought they were rich. They could not see their
state, nor their way, nor their danger, yet they thought they
saw it. They had not the garment of justification, nor
sanctification: they were exposed to sin and shame; their rags
that would defile them. They were naked, without house or
harbour, for they were without God, in whom alone the soul of
man can find rest and safety. Good counsel was given by Christ
to this sinful people. Happy those who take his counsel, for all
others must perish in their sins. Christ lets them know where
they might have true riches, and how they might have them. Some
things must be parted with, but nothing valuable; and it is only
to make room for receiving true riches. Part with sin and
self-confidence, that you may be filled with his hidden
treasure. They must receive from Christ the white raiment he
purchased and provided for them; his own imputed righteousness
for justification, and the garments of holiness and
sanctification. Let them give themselves up to his word and
Spirit, and their eyes shall be opened to see their way and
their end. Let us examine ourselves by the rule of his word, and
pray earnestly for the teaching of his Holy Spirit, to take away
our pride, prejudices, and worldly lusts. Sinners ought to take
the rebukes of God's word and rod, as tokens of his love to
their souls. Christ stood without; knocking, by the dealings of
his providence, the warnings and teaching of his word, and the
influences of his Spirit. Christ still graciously, by his word
and Spirit, comes to the door of the hearts of sinners. Those
who open to him shall enjoy his presence. If what he finds would
make but a poor feast, what he brings will supply a rich one. He
will give fresh supplies of graces and comforts. In the
conclusion is a promise to the overcoming believer. Christ
himself had temptations and conflicts; he overcame them all, and
was more than a conqueror. Those made like to Christ in his
trials, shall be made like to him in glory. All is closed with
the general demand of attention. And these counsels, while
suited to the churches to which they were addressed, are deeply
interesting to all men.
$-$-$- RE:4
 
* A vision of God, as on his glorious throne, around which were
twenty-four elders and four living creatures. (1-8) Whose songs,
and those of the holy angels, the apostle heard. (9-11)
 
#1-8 After the Lord Jesus had instructed the apostle to write to
the churches "the things that are," there was another vision.
The apostle saw a throne set in heaven, an emblem of the
universal dominion of Jehovah. He saw a glorious One upon the
throne, not described by human features, so as to be represented
by a likeness or image, but only by his surpassing brightness.
These seem emblems of the excellence of the Divine nature, and
of God's awful justice. The rainbow is a fit emblem of that
covenant of promise which God has made with Christ, as the Head
of the church, and with all his people in him. The prevailing
colour was a pleasant green, showing the reviving and refreshing
nature of the new covenant. Four-and-twenty seats around the
throne, were filled with four-and-twenty elders, representing,
probably, the whole church of God. Their sitting denotes honour,
rest, and satisfaction; their sitting about the throne signifies
nearness to God, the sight and enjoyment they have of him. They
were clothed in white raiment; the imputed righteousness of the
saints and their holiness: they had on their heads crowns of
gold, signifying the glory they have with him. Lightnings and
voices came from the throne; the awful declarations God makes to
his church, of his sovereign will and pleasure. Seven lamps of
fire were burning before the throne; the gifts, graces, and
operations of the Spirit of God in the churches of Christ,
dispensed according to the will and pleasure of Him who sits
upon the throne. In the gospel church, the laver for
purification is the blood of the Lord Jesus Christ, which
cleanses from all sin. In this all must be washed, to be
admitted into the gracious presence of God on earth, and his
glorious presence in heaven. The apostle saw four living
creatures, between the throne and the circle of the elders,
standing between God and the people. These seem to signify the
true ministers of the gospel, because of their place between God
and the people. This also is shown by the description given,
denoting wisdom, courage, diligence, and discretion, and the
affections by which they mount up toward heaven.

#9-11 All true believers wholly ascribe their redemption and
conversion, their present privileges and future hopes, to the
eternal and most holy God. Thus rise the for-ever harmonious,
thankful songs of the redeemed in heaven. Would we on earth do
like them, let our praises be constant, not interrupted; united,
not divided; thankful, not cold and formal; humble, not
self-confident.
$-$-$- RE:5
 
* A book sealed with seven seals, which could be opened by none
but Christ, who took the book to open it. (1-7) Upon which all
honour is ascribed to him, as worthy to open it. (8-14)
 
#1-7 The apostle saw in the hand of Him that sat upon the
throne, a roll of parchments in the form usual in those times,
and sealed with seven seals. This represented the secret
purposes of God about to be revealed. The designs and methods of
Divine Providence, toward the church and the world, are stated,
fixed, and made a matter of record. The counsels of God are
altogether hidden from the eye and understanding of the
creature. The several parts are not unsealed and opened at once,
but after each other, till the whole mystery of God's counsel
and conduct is finished in the world. The creatures cannot open
it, nor read it; the Lord only can do so. Those who see most of
God, are most desirous to see more; and those who have seen his
glory, desire to know his will. But even good men may be too
eager and hasty to look into the mysteries of the Divine
conduct. Such desires, if not soon answered, turn to grief and
sorrow. If John wept much because he could not look into the
book of God's decrees, what reason have many to shed floods of
tears for their ignorance of the gospel of Christ! of that on
which everlasting salvation depends! We need not weep that we
cannot foresee future events respecting ourselves in this world;
the eager expectation of future prospects, or the foresight of
future calamities, would alike unfit us for present duties and
conflicts, or render our prosperous days distressing. Yet we may
desire to learn, from the promises and prophecies of Scripture,
what will be the final event to believers and to the church; and
the Incarnate Son has prevailed, that we should learn all that
we need to know. Christ stands as Mediator between God and both
ministers and people. He is called a Lion, but he appears as a
Lamb slain. He appears with the marks of his sufferings, to show
that he pleads for us in heaven, in virtue of his satisfaction.
He appears as a Lamb, having seven horns and seven eyes; perfect
power to execute all the will of God, and perfect wisdom to
understand it, and to do it in the most effectual manner. The
Father put the book of his eternal counsels into the hand of
Christ, and Christ readily and gladly took it into his hand; for
he delights to make known the will of his Father; and the Holy
Spirit is given by him to reveal the truth and will of God.

#8-14 It is matter of joy to all the world, to see that God
deals with men in grace and mercy through the Redeemer. He
governs the world, not merely as a Creator, but as our Saviour.
The harps were instruments of praise; the vials were full of
odours, or incense, which signify the prayers of the saints:
prayer and praise should always go together. Christ has redeemed
his people from the bondage of sin, guilt, and Satan. He has not
only purchased liberty for them, but the highest honour and
preferment; he made them kings and priests; kings, to rule over
their own spirits, and to overcome the world, and the evil one;
and he makes them priests; giving them access to himself, and
liberty to offer up spiritual sacrifices. What words can more
fully declare that Christ is, and ought to be worshipped,
equally with the Father, by all creatures, to all eternity!
Happy those who shall adore and praise in heaven, and who shall
for ever bless the Lamb, who delivered and set them apart for
himself by his blood. How worthy art thou, O God, Father, Son,
and Holy Ghost, of our highest praises! All creatures should
proclaim thy greatness, and adore thy majesty.
$-$-$- RE:6
 
* The opening of the seals, The first, second, third, and
fourth. (1-8) The fifth. (9-11) The sixth. (12-17)
 
#1-8 Christ, the Lamb, opens the first seal: observe what
appeared. A rider on a white horse. By the going forth of this
white horse, a time of peace, or the early progress of the
Christian religion, seems to be intended; its going forth in
purity, at the time when its heavenly Founder sent his apostles
to teach all nations, adding, Lo! I am with you alway, even to
the end of the world. The Divine religion goes out crowned,
having the Divine favour resting upon it, armed spiritually
against its foes, and destined to be victorious in the end. On
opening the second seal, a red horse appeared; this signifies
desolating judgments. The sword of war and persecution is a
dreadful judgment; it takes away peace from the earth, one of
the greatest blessings; and men who should love one another, and
help one another, are set upon killing one another. Such scenes
also followed the pure age of early Christianity, when,
neglectful of charity and the bond of peace, the Christian
leaders, divided among themselves, appealed to the sword, and
entangled themselves in guilt. On opening the third seal, a
black horse appeared; a colour denoting mourning and woe,
darkness and ignorance. He that sat on it had a yoke in his
hand. Attempts were made to put a yoke of superstitious
observances on the disciples. As the stream of Christianity
flowed further from its pure fountain, it became more and more
corrupt. During the progress of this black horse, the
necessaries of life should be at excessive prices, and the more
costly things should not be hurt. According to prophetic
language, these articles signified that food of religious
knowledge, by which the souls of men are sustained unto
everlasting life; such we are invited to buy, #Isa 55:1|. But
when the dark clouds of ignorance and superstition, denoted by
the black horse, spread over the Christian world, the knowledge
and practice of true religion became scarce. When a people
loathe their spiritual food, God may justly deprive them of
their daily bread. The famine of bread is a terrible judgment;
but the famine of the word is more so. Upon opening the fourth
seal, another horse appeared, of a pale colour. The rider was
Death, the king of terrors. The attendants, or followers of this
king of terrors, hell, a state of eternal misery to all who die
in their sins; and in times of general destruction, multitudes
go down unprepared into the pit. The period of the fourth seal
is one of great slaughter and devastation, destroying whatever
may tend to make life happy, making ravages on the spiritual
lives of men. Thus the mystery of iniquity was completed, and
its power extended both over the lives and consciences of men.
The exact times of these four seals cannot be ascertained, for
the changes were gradual. God gave them power, that is, those
instruments of his anger, or those judgments: all public
calamities are at his command; they only go forth when God sends
them, and no further than he permits.

#9-11 The sight the apostle beheld at the opening the fifth seal
was very affecting. He saw the souls of the martyrs under the
altar; at the foot of the altar in heaven, at the feet of
Christ. Persecutors can only kill the body; after that there is
no more they can do; the soul lives. God has provided a good
place in the better world, for those who are faithful unto
death. It is not their own death, but the sacrifice of Christ,
that gives them entrance into heaven. The cause in which they
suffered, was for the word of God; the best any man can lay down
his life for; faith in God's word, and the unshaken confession
of that faith. They commit their cause to Him to whom vengeance
belongs. The Lord is the comforter of his afflicted servants,
and precious is their blood in his sight. As the measure of the
sin of persecutors is filling up, so is the number of the
persecuted, martyred servants of Christ. When this is fulfilled,
God will send tribulation to those who trouble them, and
unbroken happiness and rest to those that are troubled.

#12-17 When the sixth seal was opened, there was a great
earthquake. The foundations of churches and states would be
terribly shaken. Such bold figurative descriptions of great
changes abound in the prophecies of Scripture; for these events
are emblems, and declare the end of the world and the day of
judgment. Dread and terror would seize on all sorts of men.
Neither grandeur, riches, valour, nor strength, can support men
at that time. They would be glad to be no more seen; yea, to
have no longer any being. Though Christ be a Lamb, he can be
angry, and the wrath of the Lamb is exceedingly dreadful; for if
the Redeemer himself, who appeases the wrath of God, be our
enemy, where shall we find a friend to plead for us? As men have
their day of opportunity, and their seasons of grace, so God has
his day of righteous wrath. It seems that the overthrow of the
paganism of the Roman empire is here meant. The idolaters are
described as hiding themselves in their dens and secret caves,
and vainly seeking to escape ruin. In such a day, when the signs
of the times show those who believe in God's word, that the King
of kings is approaching, Christians are called to a decided
course, and to a bold confession of Christ and his truth before
their fellowmen. Whatever they may have to endure, the short
contempt of man is to be borne, rather than that shame which is
everlasting.
$-$-$- RE:7
 
* A pause between two great periods. (1-3) The peace, happiness,
and safety of the saints, as signified by an angel's sealing
144,000. (4-8) A song of praise. (9-12) The blessedness and
glory of those that suffered martyrdom for Christ. (13-17)
 
#1-8 In the figurative language of Scripture, the blowing of the
four winds together, means a dreadful and general destruction.
But the destruction is delayed. Seals were used to mark for each
person his own possessions. This mark is the witness of the Holy
Ghost, printed in the hearts of believers. And the Lord would
not suffer his people to be afflicted before they were marked,
that they might be prepared against all conflicts. And, observe,
of those who are thus sealed by the Spirit, the seal must be on
the forehead, plainly to be seen alike by friends and foes, but
not by the believer himself, except as he looks stedfastly in
the glass of God's word. The number of those who were sealed,
may be understood to stand for the remnant of people which God
reserved. Though the church of God is but a little flock, in
comparison with the wicked world, yet it is a society really
large, and to be still more enlarged. Here the universal church
is figured under the type of Israel.

#9-12 The first fruits of Christ having led the way, the
Gentiles converted later follow, and ascribe their salvation to
God and the Redeemer, with triumph. In acts of religious worship
we come nigh to God, and must come by Christ; the throne of God
could not be approached by sinners, were it not for a Mediator.
They were clothed with the robes of justification, holiness, and
victory; and they had palms in their hands, as conquerors used
to appear in their triumphs. Such a glorious appearance will the
faithful servants of God make at last, when they have fought the
good fight of faith, and finished their course. With a loud
voice they gave to God and the Lamb the praise of the great
salvation. Those who enjoy eternal happiness must and will bless
both the Father and the Son; they will do it publicly, and with
fervour. We see what is the work of heaven, and we ought to
begin it now, to have our hearts much in it, and to long for
that world where our praises, as well as our happiness, will be
made perfect.

#13-17 Faithful Christians deserve our notice and respect; we
should mark the upright. Those who would gain knowledge, must
not be ashamed to seek instruction from any who can give it. The
way to heaven is through many tribulations; but tribulation, how
great soever, shall not separate us from the love of God.
Tribulation makes heaven more welcome and more glorious. It is
not the blood of the martyrs, but the blood of the Lamb, that
can wash away sin, and make the soul pure and clean in the sight
of God; other blood stains, this is the only blood that makes
the robes of the saints white and clean. They are happy in their
employment; heaven is a state of service, though not of
suffering; it is a state of rest, but not of sloth; it isa
praising, delightful rest. They have had sorrows, and shed many
tears on account of sin and affliction; but God himself, with
his own gracious hand, will wipe those tears away. He deals with
them as a tender father. This should support the Christian under
all his troubles. As all the redeemed owe their happiness wholly
to sovereign mercy; so the work and worship of God their Saviour
is their element; his presence and favour complete their
happiness, nor can they conceive of any other joy. To Him may
all his people come; from him they receive every needed grace;
and to him let them offer all praise and glory.
$-$-$- RE:8
 
* The seventh seal is opened and seven angels appear with seven
trumpets, ready to proclaim the purposes of God. (1,2) Another
angel casts fire on the earth, which produces terrible storms of
vengeance. (3-5) The seven angels prepare to sound their
trumpets. (6) Four sound them. (7-12) Another angel denounces
greater woes to come. (13)
 
#1-6 The seventh seal is opened. There was profound silence in
heaven for a space; all was quiet in the church, for whenever
the church on earth cries through oppression, that cry reaches
up to heaven; or it is a silence of expectation. Trumpets were
given to the angels, who were to sound them. The Lord Jesus is
the High Priest of the church, having a golden censer, and much
incense, fulness of merit in his own glorious person. Would that
men studied to know the fulness that is in Christ, and
endeavoured to be acquainted with his excellency. Would that
they were truly persuaded that Christ has such an office as that
of Intercessor, which he now performs with deep sympathy. No
prayers, thus recommended, was ever denied hearing and
acceptance. These prayers, thus accepted in heaven, produced
great changes upon earth. The Christian worship and religion,
pure and heavenly in its origin and nature, when sent down to
earth and conflicting with the passions and worldly projects of
sinful men, produced remarkable tumults, here set forth in
prophetical language, as our Lord himself declared, #Lu 12:49|.

#7-13 The first angel sounded the first trumpet, and there
followed hail and fire mingled with blood. A storm of heresies,
a mixture of dreadful errors falling on the church, or a tempest
of destruction. The second angel sounded, and a great mountain,
burning with fire, was cast into the sea; and the third part of
the sea became blood. By this mountain some understand leaders
of the persecutions; others, Rome sacked by the Goths and
Vandals, with great slaughter and cruelty. The third angel
sounded, and there fell a star from heaven. Some take this to be
an eminent governor; others take it to be some person in power
who corrupted the churches of Christ. The doctrines of the
gospel, the springs of spiritual life, comfort, and vigour, to
the souls of men, are corrupted and made bitter by the mixture
of dangerous errors, so that the souls of men find ruin where
they sought refreshment. The fourth angel sounded, and darkness
fell upon the great lights of heaven, that give light to the
world, the sun, and the moon, and the stars. The guides and
governors are placed higher than the people, and are to dispense
light, and kind influences to them. Where the gospel comes to a
people, and has not proper effects on their hearts and lives, it
is followed with dreadful judgments. God gives alarm by the
written word, by ministers, by men's own consciences, and by the
signs of the times; so that if people are surprised, it is their
own fault. The anger of God makes all comforts bitter, and even
life itself burdensome. But God, in this world, sets bounds to
the most terrible judgments. Corruption of doctrine and worship
in the church are great judgments, and also are the usual causes
and tokens of other judgments coming on a people. Before the
other three trumpets were sounded, there was solemn warning how
terrible the calamities would be that should follow. If lesser
judgments do not take effect the church and the world must
expect greater; and when God comes to punish the world, the
inhabitants shall tremble before him. Let sinners take warning
to flee from the wrath to come; let believers learn to value and
to be thankful for their privileges; and let them patiently
continue in well doing.
$-$-$- RE:9
 
* The fifth trumpet is followed by a representation of another
star as falling from heaven and opening the bottomless pit, out
of which come swarms of locusts. (1-12) The sixth trumpet is
followed by the loosing of four angels bound in the great river
Euphrates. (13-21)
 
#1-12 Upon sounding the fifth trumpet, a star fell from heaven
to the earth. Having ceased to be a minister of Christ, he who
is represented by this star becomes the minister of the devil;
and lets loose the powers of hell against the churches of
Christ. On the opening of the bottomless pit, there arose a
great smoke. The devil carries on his designs by blinding the
eyes of men, by putting out light and knowledge, and promoting
ignorance and error. Out of this smoke there came a swarm of
locusts, emblems of the devil's agents, who promote
superstition, idolatry, error, and cruelty. The trees and the
grass, the true believers, whether young or more advanced,
should be untouched. But a secret poison and infection in the
soul, should rob many others of purity, and afterwards of peace.
The locusts had no power to hurt those who had the seal of God.
God's all-powerful, distinguishing grace will keep his people
from total and final apostacy. The power is limited to a short
season; but it would be very sharp. In such events the faithful
share the common calamity, but from the pestilence of error they
might and would be safe. We collect from Scripture, that such
errors were to try and prove the Christians, #1Co 11:19|. And
early writers plainly refer this to the first great host of
corrupters who overspread the Christian church.

#13-21 The sixth angel sounded, and here the power of the Turks
seems the subject. Their time is limited. They not only slew in
war, but brought a poisonous and ruinous religion. The
antichristian generation repented not under these dreadful
judgments. From this sixth trumpet learn that God can make one
enemy of the church a scourge and a plague to another. The
idolatry in the remains of the eastern church and elsewhere, and
the sins of professed Christians, render this prophecy and its
fulfilment more wonderful. And the attentive reader of Scripture
and history, may find his faith and hope strengthened by events,
which in other respects fill his heart with anguish and his eyes
with tears, while he sees that men who escape these plagues,
repent not of their evil works, but go on with idolatries,
wickedness, and cruelty, till wrath comes upon them to the
utmost.
$-$-$- RE:10
 
* The Angel of the covenant presents a little open book, which
is followed with seven thunders. (1-4) At the end of the
following prophecies, time should be no more. (5-7) A voice
directs the apostle to eat the book; (8-10) and tells him he
must prophesy further. (11)
 
#1-7 The apostle saw another representation. The person
communicating this discovery probably was our Lord and Saviour
Jesus Christ, or it was to show his glory. He veils his glory,
which is too great for mortal eyes to behold; and throws a veil
upon his dispensations. A rainbow was upon his head; our Lord is
always mindful of his covenant. His awful voice was echoed by
seven thunders; solemn and terrible ways of discovering the mind
of God. We know not the subjects of the seven thunders, nor the
reasons for suppressing them. There are great events in history,
perhaps relating to the Christian church, which are not noticed
in open prophecy. The final salvation of the righteous, and the
final success of true religion on earth, are engaged for by the
unfailing word of the Lord. Though the time may not be yet, it
cannot be far distant. Very soon, as to us, time will be no
more; but if we are believers, a happy eternity will follow: we
shall from heaven behold and rejoice in the triumphs of Christ,
and his cause on earth.

#8-11 Most men feel pleasure in looking into future events, and
all good men like to receive a word from God. But when this book
of prophecy was thoroughly digested by the apostle, the contents
would be bitter; there were things so awful and terrible, such
grievous persecutions of the people of God, such desolations in
the earth, that the foresight and foreknowledge of them would be
painful to his mind. Let us seek to be taught by Christ, and to
obey his orders; daily meditating on his word, that it may
nourish our souls; and then declaring it according to our
several stations. The sweetness of such contemplations will
often be mingled with bitterness, while we compare the
Scriptures with the state of the world and the church, or even
with that of our own hearts.
$-$-$- RE:11
 
* The state of the church is represented under the figure of a
temple measured. (1,2) Two witnesses prophesy is sackcloth.
(3-6) They are slain, after which they arise and ascend to
heaven. (7-13) Under the seventh trumpet, all antichristian
powers are to be destroyed and there will be a glorious state of
Christ's kingdom upon earth. (14-19)
 
#1,2 This prophetical passage about measuring the temple seems
to refer to Ezekiel's vision. The design of this measuring seems
to be the preservation of the church in times of public danger;
or for its trial, or for its reformation. The worshippers must
be measured; whether they make God's glory their end, and his
word their rule, in all their acts of worship. Those in the
outer court, worship in a false manner, or with dissembling
hearts, and will be found among his enemies. God will have a
temple and an altar in the world, till the end of time. He looks
strictly to his temple. The holy city, the visible church, is
trodden under foot; is filled with idolaters, infidels, and
hypocrites. But the desolations of the church are limited, and
she shall be delivered out of all her troubles.

#3-13 In the time of treading down, God kept his faithful
witnesses to attest the truth of his word and worship, and the
excellence of his ways, The number of these witnesses is small,
yet enough. They prophesy in sackcloth. It shows their
afflicted, persecuted state, and deep sorrow for the
abominations against which they protested. They are supported
during their great and hard work, till it is done. When they had
prophesied in sackcloth the greatest part of 1260 years,
antichrist, the great instrument of the devil, would war against
them, with force and violence for a time. Determined rebels
against the light rejoice, as on some happy event, when they can
silence, drive to a distance, or destroy the faithful servants
of Christ, whose doctrine and conduct torment them. It does not
appear that the term is yet expired, and the witnesses are not a
present exposed to endure such terrible outward sufferings as in
former times; but such things may again happen, and there is
abundant cause to prophesy in sackcloth, on account of the state
of religion. The depressed state of real Christianity may relate
only to the western church. The Spirit of life from God,
quickens dead souls, and shall quicken the dead bodies of his
people, and his dying interest in the world. The revival of
God's work and witnesses, will strike terror into the souls of
his enemies. Where there is guilt, there is fear; and a
persecuting spirit, though cruel, is a cowardly spirit. It will
be no small part of the punishment of persecutors, both in this
world, and at the great day, that they see the faithful servants
of God honoured and advanced. The Lord's witnesses must not be
weary of suffering and service, nor hastily grasp at the reward;
but must stay till their Master calls them. The consequence of
their being thus exalted was a mighty shock and convulsion in
the antichristian empire. Events alone can show the meaning of
this. But whenever God's work and witnesses revive, the devil's
work and witnesses fall before him. And that the slaying of the
witnesses is future, appears to be probable.

#14-19 Before the sounding of the seventh and last trumpet,
there is the usual demand of attention. The saints and angels in
heaven know the right of our God and Saviour to rule over all
the world. But the nations met God's wrath with their own anger.
It was a time in which he was beginning to reward his people's
faithful services, and sufferings; and their enemies fretted
against God, and so increased their guilt, and hastened their
destruction. By the opening the temple of God in heaven, may be
meant, that there was a more free communication between heaven
and earth; prayer and praises more freely and frequently going
up, graces and blessings plentifully coming down. But it rather
seems to refer to the church of God on earth. In the reign of
antichrist, God's law was laid aside, and made void by
traditions and decrees; the Scriptures were locked up from the
people, but now they are brought to the view of all. This, like
the ark, is a token of the presence of God returned to his
people, and his favour toward them in Jesus Christ, as the
Propitiation for their sins. The great blessing of the
Reformation was attended with very awful providences; as by
terrible things in righteousness God answered the prayers
presented in his holy temple now opened.
$-$-$- RE:12
 
* A description of the church of Christ and of Satan, under the
figures of a woman and of a great red dragon. (1-6) Michael and
his angels fight against the devil and his angels, who are
defeated. (7-12) The dragon persecutes the church. (13,14) His
vain endeavours to destroy her, He renews his war against her
seed. (14-17)
 
#1-6 The church, under the emblem of a woman, the mother of
believers, was seen by the apostle in vision, in heaven. She was
clothed with the sun, justified, sanctified, and shining by
union with Christ, the Sun of Righteousness. The moon was under
her feet; she was superior to the reflected and feebler light of
the revelation made by Moses. Having on her head a crown of
twelve stars; the doctrine of the gospel, preached by the twelve
apostles, is a crown of glory to all true believers. As in pain
to bring forth a holy family; desirous that the conviction of
sinners might end in their conversion. A dragon is a known
emblem of Satan, and his chief agents, or those who govern for
him on earth, at that time the pagan empire of Rome, the city
built upon seven hills. As having ten horns, divided into ten
kingdoms. Having seven crowns, representing seven forms of
government. As drawing with his tail a third part of the stars
in heaven, and casting them down to the earth; persecuting and
seducing the ministers and teachers. As watchful to crush the
Christian religion; but in spite of the opposition of enemies,
the church brought forth a manly issue of true and faithful
professors, in whom Christ was truly formed anew; even the
mystery of Christ, that Son of God who should rule the nations,
and in whose right his members partake the same glory. This
blessed offspring was protected of God.

#7-11 The attempts of the dragon proved unsuccessful against the
church, and fatal to his own interests. The seat of this war was
in heaven; in the church of Christ, the kingdom of heaven on
earth. The parties were Christ, the great Angel of the covenant,
and his faithful followers; and Satan and his instruments. The
strength of the church is in having the Lord Jesus for the
Captain of their salvation. Pagan idolatry, which was the
worship of devils, was cast out of the empire by the spreading
of Christianity. The salvation and strength of the church, are
only to be ascribed to the King and Head of the church. The
conquered enemy hates the presence of God, yet he is willing to
appear there, to accuse the people of God. Let us take heed that
we give him no cause to accuse us; and that, when we have
sinned, we go before the Lord, condemn ourselves, and commit our
cause to Christ as our Advocate. The servants of God overcame
Satan by the blood of the Lamb, as the cause. By the word of
their testimony: the powerful preaching of the gospel is mighty,
through God, to pull down strong holds. By their courage and
patience in sufferings: they loved not their lives so well but
they could lay them down in Christ's cause. These were the
warriors and the weapons by which Christianity overthrew the
power of pagan idolatry; and if Christians had continued to
fight with these weapons, and such as these, their victories
would have been more numerous and glorious, and the effects more
lasting. The redeemed overcame by a simple reliance on the blood
of Christ, as the only ground of their hopes. In this we must be
like them. We must not blend any thing else with this.

#12-17 The church and all her friends might well be called to
praise God for deliverance from pagan persecution, though other
troubles awaited her. The wilderness is a desolate place, and
full of serpents and scorpions, uncomfortable and destitute of
provisions; yet a place of safety, as well as where one might be
alone. But being thus retired could not protect the woman. The
flood of water is explained by many to mean the invasions of
barbarians, by which the western empire was overwhelmed; for the
heathen encouraged their attacks, in the hope of destroying
Christianity. But ungodly men, for their worldly interests,
protected the church amidst these tumults, and the overthrow of
the empire did not help the cause of idolatry. Or, this may be
meant of a flood of error, by which the church of God was in
danger of being overwhelmed and carried away. The devil,
defeated in his designs upon the church, turns his rage against
persons and places. Being faithful to God and Christ, in
doctrine, worship, and practice, exposes to the rage of Satan;
and will do so till the last enemy shall be destroyed.
$-$-$- RE:13
 
* A wild beast rises out of the sea, to whom the dragon gives
his power. (1-10) Another beast, which has two horns like a
lamb, but speaks as a dragon. (11-15) It obliges all to worship
its image, and receive its mark, as persons devoted to it.
(16-18)
 
#1-10 The apostle, standing on the shore, saw a savage beast
rise out of the sea; a tyrannical, idolatrous, persecuting
power, springing up out of the troubles which took place. It was
a frightful monster! It appears to mean that worldly, oppressing
dominion, which for many ages, even from the times of the
Babylonish captivity, had been hostile to the church. The first
beast then began to oppress and persecute the righteous for
righteousness' sake, but they suffered most under the fourth
beast of Daniel, (the Roman empire,) which has afflicted the
saints with many cruel persecutions. The source of its power was
the dragon. It was set up by the devil, and supported by him.
The wounding the head may be the abolishing pagan idolatry; and
the healing of the wound, introducing popish idolatry, the same
in substance, only in a new dress, but which as effectually
answers the devil's design. The world admired its power, policy
and success. They paid honour and subjection to the devil and
his instruments. It exercised infernal power and policy,
requiring men to render that honour to creatures which belongs
to God alone. Yet the devil's power and success are limited.
Christ has a chosen remnant, redeemed by his blood, recorded in
his book, sealed by his Spirit; and though the devil and
antichrist may overcome the body, and take away the natural
life, they cannot conquer the soul, nor prevail with true
believers to forsake their Saviour, and join his enemies.
Perseverance in the faith of the gospel and true worship of God,
in this great hour of trial and temptation, which would deceive
all but the elect, is the character of those registered in the
book of life. This powerful motive and encouragement to
constancy, is the great design of the whole Revelation.

#11-18 Those who understand the first beast to denote a worldly
power, take the second to be also a persecuting and assumed
power, which acts under the disguise of religion, and of charity
to the souls of men. It is a spiritual dominion, professing to
be derived from Christ, and exercised at first in a gentle
manner, but soon spake like the dragon. Its speech betrayed it;
for it gives forth those false doctrines and cruel decrees,
which show it to belong to the dragon, and not to the Lamb. It
exercised all the power of the former beast. It pursues the same
design, to draw men from worshipping the true God, and to
subject the souls of men to the will and control of men. The
second beast has carried on its designs, by methods whereby men
should be deceived to worship the former beast, in the new
shape, or likeness made for it. By lying wonders, pretended
miracles. And by severe censures. Also by allowing none to enjoy
natural or civil rights, who will not worship that beast which
is the image of the pagan beast. It is made a qualification for
buying and selling, as well as for places of profit and trust,
that they oblige themselves to use all their interest, power,
and endeavour, to forward the dominion of the beast, which is
meant by receiving his mark. To make an image to the beast,
whose deadly wound was healed, would be to give form and power
to his worship, or to require obedience to his commands. To
worship the image of the beast, implies being subject to those
things which stamp the character of the picture, and render it
the image of the beast. The number of the beast is given, so as
to show the infinite wisdom of God, and to exercise the wisdom
of men. The number is the number of a man, computed after the
usual manner among men, and it is 666. What or who is intended
by this, remains a mystery. To almost every religious dispute
this number has yet been applied, and it may reasonably be
doubted whether the meaning has yet been discovered. But he who
has wisdom and understanding, will see that all the enemies of
God are numbered and marked out for destruction; that the term
of their power will soon expire, and that all nations shall
submit to our King of righteousness and peace.
$-$-$- RE:14
 
* Those faithful to Christ celebrate the praises of God. (1-5)
Three angels; one proclaiming the everlasting gospel; another,
the downfal of Babylon; and a third, the dreadful wrath of God
on the worshippers of the beast. The blessedness of those who
die in the Lord. (6-13) A vision of Christ with a sickle, and of
a harvest ripe for cutting down. (14-16) The emblem of a vintage
fully ripe, trodden in the wine-press of God's wrath. (17-20)
 
#1-5 Mount Sion is the gospel church. Christ is with his church,
and in the midst of her in all her troubles, therefore she is
not consumed. His presence secures perseverance. His people
appear honourably. They have the name of God written in their
foreheads; they make a bold and open profession of their faith
in God and Christ, and this is followed by suitable actings.
There were persons in the darkest times, who ventured and laid
down their lives for the worship and truth of the gospel of
Christ. They kept themselves clean from the wicked abominations
of the followers of antichrist. Their hearts were right with
God; and they were freely pardoned in Christ; he is glorified in
them, and they in him. May it be our prayer, our endeavour, our
ambition, to be found in this honourable company. Those who are
really sanctified and justified are meant here, for no
hypocrite, however plausible, can be accounted to be without
fault before God.

#6-13 The progress of the Reformation appears to be here set
forth. The four proclamations are plain in their meaning; that
all Christians may be encouraged, in the time of trial, to be
faithful to their Lord. The gospel is the great means whereby
men are brought to fear God, and to give glory to him. The
preaching of the everlasting gospel shakes the foundations of
antichrist in the world, and hastens its downfal. If any persist
in being subject to the beast, and in promoting his cause, they
must expect to be for ever miserable in soul and body. The
believer is to venture or suffer any thing in obeying the
commandments of God, and professing the faith of Jesus. May God
bestow this patience upon us. Observe the description of those
that are and shall be blessed: such as die in the Lord; die in
the cause of Christ, in a state of union with Christ; such as
are found in Christ when death comes. They rest from all sin,
temptation, sorrow, and persecution; for there the wicked cease
from troubling, there the weary are at rest. Their works follow
them: do not go before as their title, or purchase, but follow
them as proofs of their having lived and died in the Lord: the
remembrance of them will be pleasant, and the reward far above
all their services and sufferings. This is made sure by the
testimony of the Spirit, witnessing with their spirits, and the
written word.

#14-20 Warnings and judgments not having produced reformation,
the sins of the nations are filled up, and they become ripe for
judgments, represented by a harvest, an emblem which is used to
signify the gathering of the righteous, when ripe for heaven, by
the mercy of God. The harvest time is when the corn is ripe;
when the believers are ripe for heaven, then the wheat of the
earth shall be gathered into Christ's garner. And by a vintage.
The enemies of Christ and his church are not destroyed, till by
their sin they are ripe for ruin, and then he will spare them no
longer. The wine-press is the wrath of God, some terrible
calamity, probably the sword, shedding the blood of the wicked.
The patience of God towards sinners, is the greatest miracle in
the world; but, though lasting, it will not be everlasting; and
ripeness in sin is a sure proof of judgment at hand.
$-$-$- RE:15
 
* A song of praise is sung by the church. (1-4) Seven angels
with the seven plagues; and to them one of the living creatures
gives seven golden vials full of the wrath of God. (5-8)
 
#1-4 Seven angels appeared in heaven; prepared to finish the
destruction of antichrist. As the measure of Babylon's sins was
filled up, it finds the full measure of Divine wrath. While
believers stand in this world, in times of trouble, as upon a
sea of glass mingled with fire, they may look forward to their
final deliverance, while new mercies call forth new hymns of
praise. The more we know of God's wonderful works, the more we
shall praise his greatness as the Lord God Almighty, the Creator
and Ruler of all worlds; but his title of Emmanuel, the King of
saints, will make him dear to us. Who that considers the power
of God's wrath, the value of his favour, or the glory of his
holiness, would refuse to fear and honour him alone? His praise
is above heaven and earth.

#5-8 In the judgments God executes upon antichrist and his
followers, he fulfils the prophecies and promises of his word.
These angels are prepared for their work, clothed with pure and
white linen, their breasts girded with golden girdles,
representing the holiness, and righteousness, and excellence of
these dealings with men. They are ministers of Divine justice,
and do every thing in a pure and holy manner. They were armed
with the wrath of God against his enemies. Even the meanest
creature, when armed with the anger of God, will be too hard for
any man in the world. The angels received the vials from one of
the four living creatures, one of the ministers of the true
church, as in answer to the prayers of the ministers and people
of God. Antichrist could not be destroyed without a great shock
to all the world, and even the people of God would be in trouble
and confusion while the great work was doing. The greatest
deliverances of the church are brought about by awful and
astonishing steps of Providence; and the happy state of the true
church will not begin till obstinate enemies shall be destroyed,
and lukewarm or formal Christians are purified. Then, whatever
is against Scripture being purged away, the whole church shall
be spiritual, and the whole being brought to purity, unity, and
spirituality, shall be firmly established.
$-$-$- RE:16
 
* The first vial is poured out on the earth, the second on the
sea, the third on the rivers and fountains. (1-7) The fourth on
the sun, the fifth on the seat of the beast. (8-11) The sixth on
the great river Euphrates. (12-16) And the seventh on the air,
when shall follow the destruction of all antichristian enemies.
(17-21)
 
#1-7 We are to pray that the will of God may be done on earth as
it is done in heaven. Here is a succession of terrible judgments
of Providence; and there seems to be an allusion to several of
the plagues of Egypt. The sins were alike, and so were the
punishments. The vials refer to the seven trumpets, which
represented the rise of antichrist; and the fall of the enemies
of the church shall bear some resemblance to their rise. All
things throughout their earth, their air, their sea, their
rivers, their cities, all are condemned to ruin, all accursed
for the wickedness of that people. No wonder that angels, who
witness or execute the Divine vengeance on the obstinate haters
of God, of Christ, and of holiness, praise his justice and
truth; and adore his awful judgments, when he brings upon cruel
persecutors the tortures they made his saints and prophets
suffer.

#8-11 The heart of man is so desperately wicked, that the most
severe miseries never will bring any to repent, without the
special grace of God. Hell itself is filled with blasphemies;
and those are ignorant of the history of human nature, of the
Bible, and of their own hearts, who do not know that the more
men suffer, and the more plainly they see the hand of God in
their sufferings, the more furiously they often rage against
him. Let sinners now seek repentance from Christ, and the grace
of the Holy Spirit, or they will have the anguish and horror of
an unhumbled, impenitent, and desperate heart; thus adding to
their guilt and misery through all eternity. Darkness is opposed
to wisdom and knowledge, and forebodes the confusion and folly
of the idolaters and followers of the beast. It is opposed to
pleasure and joy, and signifies anguish and vexation of spirit.

#12-16 This probably shows the destruction of the Turkish power,
and of idolatry, and that a way will be made for the return of
the Jews. Or, take it for Rome, as mystical Babylon, the name of
Babylon being put for Rome, which was meant, but was not then to
be directly named. When Rome is destroyed, her river and
merchandise must suffer with her. And perhaps a way will be
opened for the eastern nations to come into the church of
Christ. The great dragon will collect all his forces, to make
one desperate struggle before all be lost. God warns of this
great trial, to engage his people to prepare for it. These will
be times of great temptation; therefore Christ, by his apostle,
calls on his professed servants to expect his sudden coming, and
to watch that they might not be put to shame, as apostates or
hypocrites. However Christians differ, as to their views of the
times and seasons of events yet to be brought to pass, on this
one point all are agreed, Jesus Christ, the Lord of glory, will
suddenly come again to judge the world. To those living near to
Christ, it is an object of joyful hope and expectation, and
delay is not desired by them.

#17-21 The seventh and last angel poured forth his vial, and the
downfal of Babylon was finished. The church triumphant in heaven
saw it and rejoiced; the church in conflict on earth saw it and
became triumphant. God remembered the great and wicked city;
though for some time he seemed to have forgotten her idolatry
and cruelty. All that was most secure was carried away by the
ruin. Men blasphemed: the greatest judgments that can befal men,
will not bring to repentance without the grace of God. To be
hardened against God, by his righteous judgments, is a certain
token of sure and utter destruction.
$-$-$- RE:17
 
* One of the angels who had the vials, explains the meaning of
the former vision of the antichristian beast that was to reign
1260 years, and then to be destroyed. (1-6) And interprets the
mystery of the woman, and the beast that had seven heads and ten
horns. (7-18)
 
#1-6 Rome clearly appears to be meant in this chapter. Pagan
Rome subdued and ruled with military power, not by art and
flatteries. She left the nations in general to their ancient
usages and worship. But it is well known that by crafty and
politic management, with all kinds of deceit of unrighteousness,
papal Rome has obtained and kept her rule over kings and
nations. Here were allurements of worldly honour and riches,
pomp and pride, suited to sensual and worldly minds. Prosperity,
pomp, and splendour, feed the pride and lusts of the human
heart, but are no security against the Divine vengeance. The
golden cup represents the allurements, and delusions, by which
this mystical Babylon has obtained and kept her influence, and
seduced others to join her abominations. She is named, from her
infamous practices, a mother of harlots; training them up to
idolatry and all sorts of wickedness. She filled herself with
the blood of the saints and martyrs of Jesus. She intoxicated
herself with it; and it was so pleasant to her, that she never
was satisfied. We cannot but wonder at the oceans of Christian
blood shed by men called Christians; yet when we consider these
prophecies, these awful deeds testify to the truth of the
gospel. And let all beware of a splendid, gainful, or
fashionable religion. Let us avoid the mysteries of iniquity,
and study diligently the great mystery of godliness, that we may
learn humility and gratitude from the example of Christ. The
more we seek to resemble him, the less we shall be liable to be
deceived by antichrist.

#7-14 The beast on which the woman sat was, and is not, and yet
is. It was a seat of idolatry and persecution, and is not; not
in the ancient form, which was pagan: yet it is; it is truly the
seat of idolatry and tyranny, though of another sort and form.
It would deceive into stupid and blind submission all the
inhabitants of the earth within its influence, except the
remnant of the elect. This beast was seven heads, seven
mountains, the seven hills on which Rome stands; and seven
kings, seven sorts of government. Five were gone by when this
prophecy was written; one was then in being; the other was yet
to come. This beast, directed by the papacy, makes an eighth
governor, and sets up idolatry again. It had ten horns, which
are said to be ten kings who had as yet no kingdoms; they should
not rise up till the Roman empire was broken; but should for a
time be very zealous in her interest. Christ must reign till all
enemies be put under his feet. The reason of the victory is,
that he is the King of kings, and Lord of lords. He has supreme
dominion and power over all things; all the powers of earth and
hell are subject to his control. His followers are called to
this warfare, are fitted for it, and will be faithful in it.

#15-18 God so ruled the hearts of these kings, by his power over
them, and by his providence, that they did those things, without
intending it, which he purposed and foretold. They shall see
their folly, and how they have been bewitched and enslaved by
the harlot, and be made instruments in her destruction. She was
that great city which reigned over the kings of the earth, when
John had this vision; and every one knows Rome to be that city.
Believers will be received to the glory of the Lord, when wicked
men will be destroyed in a most awful manner; their joining
together in sin, will be turned to hatred and rage, and they
will eagerly assist in tormenting each other. But the Lord's
portion is his people; his counsel shall stand, and he will do
all his pleasure, to his glory, and the happiness of all his
servants.
$-$-$- RE:18
 
* Another angel from heaven proclaims the fall of mystical
Babylon. (1-3) A voice from heaven admonishes the people of God,
lest they partake of her plagues. (4-8) The lamentations over
her. (9-19) The church called upon to rejoice in her utter ruin.
(20-24)
 
#1-8 The downfal and destruction of the mystical Babylon are
determined in the counsels of God. Another angel comes from
heaven. This seems to be Christ himself, coming to destroy his
enemies, and to shed abroad the light of his gospel through all
nations. The wickedness of this Babylon was very great; she had
forsaken the true God, and set up idols, and had drawn all sorts
of men into spiritual adultery, and by her wealth and luxury
kept them in her interest. The spiritual merchandise, by which
multitudes have wickedly lived in wealth, by the sins and
follies of mankind, seems principally intended. Fair warning is
given to all that expect mercy from God, that they should not
only come out of this Babylon, but assist in her destruction.
God may have a people even in Babylon. But God's people shall be
called out of Babylon, and called effectually, while those that
partake with wicked men in their sins, must receive of their
plagues.

#9-19 The mourners had shared Babylon's sensual pleasures, and
gained by her wealth and trade. The kings of the earth, whom she
flattered into idolatry, allowing them to be tyrannical over
their subjects, while obedient to her; and the merchants, those
who trafficked for her indulgences, pardons, and honours; these
mourn. Babylon's friends partook her sinful pleasures and
profits, but are not willing to share her plagues. The spirit of
antichrist is a worldly spirit, and that sorrow is a mere
worldly sorrow; they do not lament for the anger of God, but for
the loss of outward comforts. The magnificence and riches of the
ungodly will avail them nothing, but will render the vengeance
harder to be borne. The spiritual merchandise is here alluded
to, when not only slaves, but the souls of men, are mentioned as
articles of commerce, to the destroying the souls of millions.
Nor has this been peculiar to the Roman antichrist, and only her
guilt. But let prosperous traders learn, with all their gains,
to get the unsearchable riches of Christ; otherwise; even in
this life, they may have to mourn that riches make to themselves
wings and fly away, and that all the fruits their souls lusted
after, are departed from them. Death, at any rate, will soon end
their commerce, and all the riches of the ungodly will be
exchanged, not only for the coffin and the worm, but for the
fire that cannot be quenched.

#20-24 That which is matter of rejoicing to the servants of God
on earth, is matter of rejoicing to the angels in heaven. The
apostles, who are honoured and daily worshipped at Rome in an
idolatrous manner, will rejoice in her fall. The fall of Babylon
was an act of God's justice. And because it was a final ruin,
this enemy should never molest them any more; of this they were
assured by a sign. Let us take warning from the things which
brought others to destruction, and let us set our affections on
things above, when we consider the changeable nature of earthly
things.
$-$-$- RE:19
 
* The church in heaven and that on earth triumph, and praise the
Lord for his righteous judgments. (1-10) A vision of Christ
going forth to destroy the beast and his armies. (11-21)
 
#1-10 Praising God for what we have, is praying for what is yet
further to be done for us. There is harmony between the angels
and the saints in this triumphant song. Christ is the Bridegroom
of his ransomed church. This second union will be completed in
heaven; but the beginning of the glorious millennium (by which
is meant a reign of Christ, or a state of happiness, for a
thousand years on earth) may be considered as the celebration of
his espousals on earth. Then the church of Christ, being
purified from errors, divisions, and corruptions, in doctrine,
discipline, worship, and practice, will be made ready to be
publicly owned by him as his delight and his beloved. The church
appeared; not in the gay, gaudy dress of the mother of harlots,
but in fine linen, clean and white. In the robes of Christ's
righteousness, imputed for justification, and imparted for
sanctification. The promises of the gospel, the true sayings of
God, opened, applied, and sealed by the Spirit of God, in holy
ordinances, are the marriage-feast. This seems to refer to the
abundant grace and consolation Christians will receive in the
happy days which are to come. The apostle offered honour to the
angel. The angel refused it. He directed the apostle to the true
and only object of religious worship; to worship God, and him
alone. This plainly condemns the practice of those who worship
the elements of bread and wine, and saints, and angels; and of
those who do not believe that Christ is truly and by nature God,
yet pay him a sort of worship. They stand convicted of idolatry
by a messenger from heaven. These are the true sayings of God;
of Him who is to be worshipped, as one with the Father and the
Holy Spirit.

#11-21 Christ, the glorious Head of the church, is described as
on a white horse, the emblem of justice and holiness. He has
many crowns, for he is King of kings, and Lord of lords. He is
arrayed in a vesture dipped in his own blood, by which he
purchased his power as Mediator; and in the blood of his
enemies, over whom he always prevails. His name is "The Word of
God;" a name none fully knows but himself; only this we know,
that this Word was God manifest in the flesh; but his
perfections cannot be fully understood by any creature. Angels
and saints follow, and are like Christ in their armour of purity
and righteousness. The threatenings of the written word he is
going to execute on his enemies. The ensigns of his authority
are his name; asserting his authority and power, warning the
most powerful princes to submit, or they must fall before him.
The powers of earth and hell make their utmost effort. These
verses declare important events, foretold by the prophets. These
persons were not excused because they did what their leaders
bade them. How vain will be the plea of many sinners at the
great day! We followed our guides; we did as we saw others do!
God has given a rule to walk by, in his word; neither the
example of the most, nor of the chief, must influence us
contrary thereto: if we do as the most do, we must go where the
most go, even into the burning lake.
$-$-$- RE:20
 
* Satan is bound for a thousand years. (1-3) The first
resurrection; those are blessed that have part therein. (4-6)
Satan loosed, Gog and Magog. (7-10) The last and general
resurrection. (11-15)
 
#1-3 Here is a vision, showing by a figure the restraints laid
on Satan himself. Christ, with Almighty power, will keep the
devil from deceiving mankind as he has hitherto done. He never
wants power and instruments to break the power of Satan. Christ
shuts by his power, and seals by his authority. The church shall
have a time of peace and prosperity, but all her trials are not
yet over.

#4-6 Here is an account of the reign of the saints, for the same
space of time as Satan is bound. Those who suffer with Christ,
shall reign with him in his spiritual and heavenly kingdom, in
conformity to him in his wisdom, righteousness, and holiness:
this is called the first resurrection, with which none but those
who serve Christ, and suffer for him, shall be favoured. The
happiness of these servants of God is declared. None can be
blessed but those that are holy; and all that are holy shall be
blessed. We know something thing of what the first death is, and
it is very awful; but we know not what this second death is. It
must be much more dreadful; it is the death of the soul, eternal
separation from God. May we never know what it is: those who
have been made partakers of a spiritual resurrection, are saved
from the power of the second death. We may expect that a
thousand years will follow the destruction of the antichristian,
idolatrous, persecuting powers, during which pure Christianity,
in doctrine, worship, and holiness, will be made known over all
the earth. By the all-powerful working of the Holy Spirit,
fallen man will be new-created; and faith and holiness will as
certainly prevail, as unbelief and unholiness now do. We may
easily perceive what a variety of dreadful pains, diseases, and
other calamities would cease, if all men were true and
consistent Christians. All the evils of public and private
contests would be ended, and happiness of every kind largely
increased. Every man would try to lighten suffering, instead of
adding to the sorrows around him. It is our duty to pray for the
promised glorious days, and to do every thing in our public and
private stations which can prepare for them.

#7-10 While this world lasts, Satan's power in it will not be
wholly destroyed, though it may be limited and lessened. No
sooner is Satan let loose, than he again begins deceiving the
nations, and stirring them up to make war with the saints and
servants of God. It would be well if the servants and ministers
of Christ were as active and persevering in doing good, as his
enemies in doing mischief. God will fight this last and decisive
battle for his people, that the victory may be complete, and the
glory be to himself.

#11-15 After the events just foretold, the end will speedily
come; and there is no mention of any thing else, before the
appearing of Christ to judge the world. This will be the great
day: the Judge, the Lord Jesus Christ, will then put on majesty
and terror. The persons to be judged are the dead, small and
great; young and old, low and high, poor and rich. None are so
mean, but they have some talents to account for; and none so
great, as to avoid having to account for them. Not only those
alive at the coming of Christ, but all the dead. There is a book
of remembrance both for good and bad: and the book of the
sinner's conscience, though formerly secret, will then be
opened. Every man will recollect all his past actions, though he
had long forgotten many of them. Another book shall be opened,
the book of the Scriptures, the rule of life; it represents the
Lord's knowledge of his people, and his declaring their
repentance, faith, and good works; showing the blessings of the
new covenant. By their works men shall be justified or
condemned; he will try their principles by their practices.
Those justified and acquitted by the gospel, shall be justified
and acquitted by the Judge, and shall enter into eternal life,
having nothing more to fear from death, or hell, or wicked men;
for these are all destroyed together. This is the second death;
it is the final separation of sinners from God. Let it be our
great concern to see whether our Bibles justify or condemn us
now; for Christ will judge the secrets of all men according to
the gospel. Who shall dwell with devouring flames?
$-$-$- RE:21
 
* A new heaven, and new earth: the new Jerusalem where God
dwells, and banishes all sorrow from his people. (1-8) Its
heavenly origin, glory, and secure defence. (9-21) Its perfect
happiness, as enlightened with the presence of God and the Lamb,
and in the free access of multitudes, made holy. (22-27)
 
#1-8 The new heaven and the new earth will not be separate from
each other; the earth of the saints, their glorified, bodies,
will be heavenly. The old world, with all its troubles and
tumults, will have passed away. There will be no sea; this aptly
represents freedom from conflicting passions, temptations,
troubles, changes, and alarms; from whatever can divide or
interrupt the communion of saints. This new Jerusalem is the
church of God in its new and perfect state, the church
triumphant. Its blessedness came wholly from God, and depends on
him. The presence of God with his people in heaven, will not be
interrupt as it is on earth, he will dwell with them
continually. All effects of former trouble shall be done away.
They have often been in tears, by reason of sin, of affliction,
of the calamities of the church; but no signs, no remembrance of
former sorrows shall remain. Christ makes all things new. If we
are willing and desirous that the gracious Redeemer should make
all things new in order hearts and nature, he will make all
things new in respect of our situation, till he has brought us
to enjoy complete happiness. See the certainty of the promise.
God gives his titles, Alpha and Omega, the Beginning and the
End, as a pledge for the full performance. Sensual and sinful
pleasures are muddy and poisoned waters; and the best earthly
comforts are like the scanty supplies of a cistern; when
idolized, they become broken cisterns, and yield only vexation.
But the joys which Christ imparts are like waters springing from
a fountain, pure, refreshing, abundant, and eternal. The
sanctifying consolations of the Holy Spirit prepare for heavenly
happiness; they are streams which flow for us in the wilderness.
The fearful durst not meet the difficulties of religion, their
slavish fear came from their unbelief; but those who were so
dastardly as not to dare to take up the cross of Christ, were
yet so desperate as to run into abominable wickedness. The
agonies and terrors of the first death will lead to the far
greater terrors and agonies of eternal death.

#9-21 God has various employments for his holy angels. Sometimes
they sound the trumpet of Divine Providence, and warn a careless
world; sometimes they discover things of a heavenly nature of
the heirs of salvation. Those who would have clear views of
heaven, must get as near to heaven as they can, on the mount of
meditation and faith. The subject of the vision is the church of
God in a perfect, triumphant state, shining in its lustre;
glorious in relation to Christ; which shows that the happiness
of heaven consists in intercourse with God, and in conformity to
him. The change of emblems from a bride to a city, shows that we
are only to take general ideas from this description. The wall
is for security. Heaven is a safe state; those who are there,
are separated and secured from all evils and enemies. This city
is vast; here is room for all the people of God. The foundation
of the wall; the promise and power of God, and the purchase of
Christ, are the strong foundations of the safety and happiness
of the church. These foundations are set forth by twelve sorts
of precious stones, denoting the variety and excellence of the
doctrines of the gospel, or of the graces of the Holy Spirit, or
the personal excellences of the Lord Jesus Christ. Heaven has
gates; there is a free admission to all that are sanctified;
they shall not find themselves shut out. These gates were all of
pearls. Christ is the Pearl of great price, and he is our Way to
God. The street of the city was pure gold, like transparent
glass. The saints in heaven tread gold under foot. The saints
are there at rest, yet it is not a state of sleep and idleness;
they have communion, not only with God, but with one another.
All these glories but faintly represent heaven.

#22-27 Perfect and direct communion with God, will more than
supply the place of gospel institutions. And what words can more
full express the union and co-equality of the Son with the
Father, in the Godhead? What a dismal world would this be, if it
were not for the light of the sun! What is there in heaven that
supplies its place? The glory of God lightens that city, and the
Lamb is the Light thereof. God in Christ will be an everlasting
Fountain of knowledge and joy to the saints in heaven. There is
no night, therefore no need of shutting the gates; all is at
peace and secure. The whole shows us that we should be more and
more led to think of heaven as filled with the glory of God, and
enlightened by the presence of the Lord Jesus. Nothing sinful or
unclean, idolatrous, or false and deceitful, can enter. All the
inhabitants are made perfect in holiness. Now the saints feel a
sad mixture of corruption, which hinders them in the service of
God, and interrupts their communion with him; but, at their
entrance into the holy of holies, they are washed in the laver
of Christ's blood, and presented to the Father without spot.
None are admitted into heaven who work abominations. It is free
from hypocrites, such as make lies. As nothing unclean can enter
heaven, let us be stirred up by these glimpses of heavenly
things, to use all diligence, and to perfect holiness in the
fear of God.
$-$-$- RE:22
 
* A description of the heavenly state, under the figures of the
water and the tree of life, and of the throne of God and the
Lamb. (1-5) The truth and certain fulfilling of all the
prophetic visions, The Holy Spirit, and the bride, the church,
invite, and say, Come. (6-19) The closing blessing. (20,21)
 
#1-5 All streams of earthly comfort are muddy; but these are
clear, and refreshing. They give life, and preserve life, to
those who drink of them, and thus they will flow for evermore.
These point to the quickening and sanctifying influences of the
Holy Spirit, as given to sinners through Christ. The Holy
Spirit, proceeding from the Father and the Son, applies this
salvation to our souls by his new-creating love and power. The
trees of life are fed by the pure waters of the river that comes
from the throne of God. The presence of God in heaven, is the
health and happiness of the saints. This tree was an emblem of
Christ, and of all the blessings of his salvation; and the
leaves for the healing of the nations, mean that his favour and
presence supply all good to the inhabitants of that blessed
world. The devil has no power there; he cannot draw the saints
from serving God, nor can he disturb them in the service of God.
God and the Lamb are here spoken of as one. Service there shall
be not only freedom, but honour and dominion. There will be no
night; no affliction or dejection, no pause in service or
enjoyment: no diversions or pleasures or man's inventing will
there be wanted. How different all this from gross and merely
human views of heavenly happiness, even those which refer to
pleasures of the mind!

#6-19 The Lord Jesus spake by the angel, solemnly confirming the
contents of this book, particularly of this last vision. He is
the Lord God faithful and true. Also by his messengers; the holy
angels showed them to holy men of God. They are things that must
shortly be done; Christ will come quickly, and put all things
out of doubt. And by the integrity of that angel who had been
the apostle's interpreter. He refused to accept religious
worship from John, and reproved him for offering it. This
presents another testimony against idolatrous worship of saints
and angels. God calls every one to witness to the declarations
here made. This book, thus kept open, will have effect upon men;
the filthy and unjust will be more so, but it will confirm,
strengthen, and further sanctify those who are upright with God.
Never let us think that a dead or disobedient faith will save
us, for the First and the Last has declared that those alone are
blessed who do his commandments. It is a book that shuts out
form heaven all wicked and unrighteous persons, particularly
those who love and make lies, therefore cannot itself be a lie.
There is no middle place or condition. Jesus, who is the Spirit
of prophecy, has given his churches this morning-light of
prophecy, to assure them of the light of the perfect day
approaching. All is confirmed by an open and general invitation
to mankind, to come and partake freely of the promises and of
the privileges of the gospel. The Spirit, by the sacred word,
and by convictions and influence in the sinner's conscience,
says, Come to Christ for salvation; and the bride, or the whole
church, on earth and in heaven, says, Come and share our
happiness. Lest any should hesitate, it is added, Let whosoever
will, or, is willing, come and take of the water of life freely.
May every one who hears or reads these words, desire at once to
accept the gracious invitation. All are condemned who should
dare to corrupt or change the word of God, either by adding to
it, or taking from it.

#20,21 After discovering these things to his people on earth,
Christ seems to take leave of them, and return to heaven; but he
assures them it shall not be long before he comes again. And
while we are busy in the duties of our different stations of
life; whatever labours may try us, whatever difficulties may
surround us, whatever sorrows may press us down, let us with
pleasure hear our Lord proclaiming, Behold, I come quickly; I
come to put an end to the labour and suffering of my servants. I
come, and my reward of grace is with me, to recompense, with
royal bounty, every work of faith and labour of love. I come to
receive my faithful, persevering people to myself, to dwell for
ever in that blissful world. Amen, even so, come, Lord Jesus. A
blessing closes the whole. By the grace of Christ we must be
kept in joyful expectation of his glory, fitted for it, and
preserved to it; and his glorious appearance will be joyful to
those who partake of his grace and favour here. Let all add,
Amen. Let us earnestly thirst after greater measures of the
gracious influences of the blessed Jesus in our souls, and his
gracious presence with us, till glory has made perfect his grace
toward us. Glory be to the Father, and to the Son, and to the
Holy Ghost; as it was in the beginning, is now, and ever shall
be, world without end. Amen.
